Song of Solomon 2

Song of Solomon 2:1

Ambrose of Milan: He says himself, “I am a flower of the field, a lily of the valleys, as a lily among brambles.” Consider, then, another place in which the Lord likes to reside, and not only one place but many. He says, “I am a flower of the field,” because he often visits the open simplicity of a pure mind;“and the lily of the valleys,” for Christ is the bloom of lowliness, not of luxury, voluptuousness, of lasciviousness, but the flower of simplicity and lowliness. “A lily among brambles” as the flower of a good odor is sure to grow in the midst of hard labors and heartfelt sorrow (since God is pleased with a contrite heart). — Concerning Virginity 9:51

Hippolytus of Rome: The justified here begins to praise herself and says, “I am the flower of the field” because she was not spread abroad throughout the earth. For, behold, I am a flower to all men through faith in you. — TREATISE ON THE SONG OF SONGS 17:1

Jerome: This flower has become fruit that we might eat it, that we might consume its flesh. Would you like to know what this fruit is? A Virgin from a virgin, the Lord from the handmaid, God from man, Son from mother, fruit from earth. Listen to what the fruit itself says: “Unless the grain of wheat fall into the ground and die, it cannot bring forth much fruit.” — HOMILIES ON THE Psalms 6 (Psalms 66)

Jerome: [Christ] himself says in the Song of Songs, “I am the rose of Sharon, and the lily of the valley.” Our rose is the destruction of death, and [that rose] died that death itself might die in his dying. — LETTER 75.1

Nilus of Sinai: It is necessary to understand that the valleys where the bride is a lily, as she is called, are comparable to these ravines. For in distinguishing herself in the midst of that which is called “hollow” by reason of actions or thoughts that are base, she who is adorned magnificently stands resplendent among them as a lily. It is also because at the age to come she is going to pass judgment on such souls by comparison with the perfection of her own deeds even though by nature she holds no advantage over them, just as the inhabitants of Nineveh and the Queen of the South pass judgment upon a generation that is faithless. Besides the fact that she became as a lily in the valleys where nothing was possible before, these valleys may have begun to bear fruit out of envy for the beauty of her flower, receiving seeds from the sower who went out to sow, … like a land rich and good that causes the seed to multiply. …If the valleys, because they are low, fallow and many in number, designate the Gentiles who have come to knowledge after being in the depths of impiety, then the field may designate Israel made level by the teachings of the prophets and the law in order to be ready for cultivation.… For the plow of the cross has not yet opened up the earth: that plow to which the Savior has yoked the apostles like oxen in sending them out to cultivate two-by-two. Nor has the land yet been moistened by the blood of the Savior, being sterile and infertile. — COMMENTARY ON THE SONG OF SONGS 39-40

Richard Challoner: I am the flower of the field: Christ professes himself the flower of mankind, yea, the Lord of all creatures: and, ver. 2, declares the excellence of his spouse, the true church above all other societies, which are to be considered as thorns.

Robert of Tombelaine: Well does Christ call himself a flower, who, while he destroys the thorns of sins, adorns the mind of the bride with the beauty of his righteousness, and while he applies heavenly desire to the nostrils of the heart, refreshes the interior of the soul as if with fragrance. — Commentary on the Song of Songs, Chapter 2

Theodoret of Cyrus: I was “a flower of the countryside,” that is, I assumed an earthly body and sprang from the earth, being eternal and exalted or, rather, immeasurable. I became “a lily” not of mountains or hills, or simply of the countryside, but of “valleys”: I brought not only the good news of salvation to the living but also resurrection to the dead, descending to the lower parts of the earth to fill everything. This is the reason he calls himself “a flower of the countryside, a lily of the valleys,” that is, the dead: to them he both promised and brought into effect a return to life. — COMMENTARY ON THE SONG OF SONGS 2

Song of Solomon 2:2

Ambrose of Milan: “I am the flower of the field, and the lily of the valleys, as a lily among thorns.” This is a plain declaration that virtues are surrounded by the thorns of spiritual wickedness, so that no one can gather the fruit who does not approach with caution. — Concerning Virginity 1.8.43

Augustine of Hippo: But would you like to know what is said to this lady somewhere else, in the Song of Songs? “Like a lily in the midst of thorns, so is my darling in the midst of the daughters.” An extraordinary saying—he called the same people both thorns and daughters. And do those thorns do mightily? They do indeed. Can’t you see how these heresies too pray, fast, give alms, praise Christ? — SERMON 37:27

Augustine of Hippo: So also strange daughters: daughters, because of the form of godliness; strange, because of their loss of virtue. Be the lily there; let it receive the mercy of God: hold fast the root of a good flower, be not ungrateful for soft rain coming from heaven. Be thorns ungrateful, let them grow by the showers: for the fire they grow, not for the garner. — EXPLANATIONS OF THE Psalms 48:8

Braulio of Zaragoza: It is written of the church: “As a lily among thorns, so is my beloved among women.” — LETTER 42

Gregory the Dialogist: For he was not good who refused to tolerate the evil. For hence it is that blessed Job asserts of himself, saying: I was a brother of dragons, and a companion of ostriches. Hence through Solomon it is said in the voice of the bridegroom to holy Church: As a lily among thorns, so is my beloved among the daughters. — Forty Gospel Homilies, Homily 38

Robert of Tombelaine: Well, just as the lily among thorns, so the bride is said to be among the daughters; because while there are many in the Church who confess Christ with words alone, yet in their works pursue nothing but human concerns, that soul alone is counted worthy of the lily’s dignity which rises from the root of mortality to heavenly beauty, and guards for itself the brightness of purity in heart and body, and refreshes all its neighbors with the fragrance of a good reputation. But because the Bridegroom held his bride worthy of such great praise, she now in turn rightly praises him by whom she perceives herself to be praised. — Commentary on the Song of Songs, Chapter 2

Song of Solomon 2:3

Ambrose of Milan: The Church, following this ever-flourishing greenness of grace in Christ, says: “In his shadow I desired, and I sat.” The Apostles also received this privilege of the evergreen gift, not a leaf of theirs could ever fall, so that even their shadow could heal the sick. For the weaknesses of the body overshadow the faith of the mind, and the flourishing merits of virtues. — The Six Days of Creation

Ambrose of Milan: “As an apple tree among the trees of the woods, so is my beloved among young men.” And seeing this, the church is glad and rejoices, saying with great delight, “I sat in his shadow, and his fruit was sweet to my taste.” — Concerning Virginity 9:52

Bede: “As an apple tree among the trees of the forest, etc.” This is what the Psalmist speaks of, “For who in the clouds can be compared to the Lord? Or who is like God among the sons of God?” (Psalms 88). Just as the apple tree, which is pleasing to sight, smell, and taste, tends to surpass the wild trees, so does the man God rightfully surpass all who are pure men among the saints; and the merit of those who are sons of God by grace transcends the power of him who is the son by nature. Hence John says, “And we have seen his glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1). Hence Apostle Paul says, “And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were to be spoken: but Christ as a son over his own house.” (Hebrews 3:5-6). Let the cedar shine therefore; let the cypress lift itself in height; let the other trees of the forests display the miracles of their beauty, fragrance, and worth. The apple tree surpasses them all, which, besides the sweetness of its smell and appearance, also contains the power for nourishment. Let the righteous shine with their virtues: he who, born of a Virgin, provides us with the supports of eternal life, surpasses all. Whence it is well added: — Commentary on the Song of Songs

Bede: Under the shadow of him whom I desired, I sat, etc. As if it were openly said, Therefore I judge my beloved to be preferred before all others, because in the sole protection of his piety, for whose desire I always burned, I find refreshment from the heat of tribulations, because I feel the most pleasant fruit of his gifts, by which I trust I am to be continually refreshed. But the holy Church desired to breathe a little under the shadow of the Author, when she complained that she was darkened by the excessive sun of persecutions, because the sons of her mother fought against her, when, imploring the help of his presence, she anxiously cried: Tell me, whom my soul loves, where you feed, where you rest at noon; when, not only worn out by the weariness of pressures but enticed by the memory of his beauty and comeliness, she said: Our bed is flowery. She showed that she had attained the desire, when she said: Under the shadow of him whom I desired, I sat, and his fruit was sweet to my throat. And it should be noted that above she proclaimed that the beams of her houses were cedar and the panelling cypress, yet she did not consider this protection sufficient for her, nor did she confess herself content with the contemplation of their loftiness and beauty; but she diligently sought the tree of life alone, in whose shadow she might rest, whose fruit might refresh her; because although some saints are able to propose for us sublime examples of their virtues, to show us the path of heavenly life by preaching, to bring the support of their intercession with the Lord, yet to none of them, but to our beloved Savior alone, must we say, But the sons of men will put their trust under the cover of your wings; they will be satiated with the fatness of your house (Psalms 35). Whence it is deservedly said that as an apple tree among the trees of the forest, so is my beloved among the sons. Rightly then is the only Son preferred to all the sons of God, who protects us like a shady tree from the heat of the pursuing world, refreshes us with heavenly sweetness like an unfading apple. How great the refreshment of his sweetness, how great its virtue, is subsequently shown, when it is said: — Commentary on the Song of Songs

Robert of Tombelaine: Wild trees do not produce fruits suitable for human consumption; but what the apple tree produces, people eat fittingly and healthfully. Rightly, therefore, Christ is figured by the apple tree, while other people are figured by the wild trees; because in Christ alone, whenever we seek the food of salvation, we find it; in His words and examples we refresh our souls with sweet and wholesome fruit. He Himself is indeed the tree of life, which He bestows upon us. He Himself is the one who, while breathing Himself into us, feeds the soul. But if we find any refreshment in others, we receive from them not what is theirs, but what is Christ’s; because whatever in them is apart from God, we find without doubt to be deadly to us.

The shadow of Christ is the protection of the Holy Spirit. For the Holy Spirit overshadows the mind that it fills, because it tempers all the heat of temptations; and while the breeze of its inspiration gently touches the mind, it expels whatever harmful heat it was enduring; and the mind which perhaps the excessive heat of vices had already made withered, the protecting shadow of the Holy Spirit refreshes, so that while it sits resting in his inspiration, it gathers strength by which to run more vigorously toward eternal life. There follows: ‘And his fruit was sweet to my throat.’ For Christ himself, planted in the heart, stands as a fruit-bearing tree; which if our mind worthily loves and earnestly cultivates, it assuredly produces beautiful and useful fruits within. When the mind, seizing these, eagerly eats them, it sets aside all the pleasures of the world in comparison with his sweetness. For it is very sweet to think upon heavenly things, to fix the inward eye upon eternity, so that sometimes even amid weeping the enkindled mind is pierced with compunction, and, lifted up amid tears, is fed upon the food of angels — that is, wisdom itself — and the more sweetly, the more eagerly it is nourished. — Commentary on the Song of Songs, Chapter 2

Song of Solomon 2:4

Augustine of Hippo: He didn’t abolish love of parents, wife, children, but put them in their right order. He didn’t say, “Whoever loves” but “whoever loves above me.” That’s what the church is saying in the Song of Songs: “He put charity in order for me.” Love your father, but not above your Lord; love the one who begot you, but not above the one who created you. — SERMON 344:2

Augustine of Hippo: What is, “Set in order love in me”? Make the proper degrees, and render to each what is his due. Do not put what should come before, below that which should come after it. Love your parents but prefer God to them. — SERMON 50 (100).2

Bede: We ought to love God in the first place, enemies in the last; and the measure of love that ought to be weighed out to our neighbors will vary according to the diversity of their merits. We know that the patriarch Jacob, although he loved all his sons, nevertheless loved Joseph more than the rest because of his singular innocence, as Scripture bears witness. Hence the church says pleasingly of Christ in the Song of Songs: “He brought me into the wine chamber, he set charity in order in me.” — On the Tabernacle 1:6

Bede: The king brought me into the wine cellar, etc. Just as soon, she says, as the sweetness of His grace touched the throat of my heart, I felt myself so revived in spirit, and translated from the enjoyment of lowly things to heavenly desires, just as if, having been brought into the wine cellar, I were refreshed by the new fragrance and also by a cup. Therefore, rightly, He who gave such goods, converted me to loving Him with unquenchable charity. Typologically, since the grace of the Holy Spirit is often designated by the term wine; the Lord attesting, when He says that new wine is to be put into new wineskins (Matthew IX, Mark II, Luke V), that is, the fervor of spiritual gifts is to be infused into pure hearts. The wine cellar ought to be understood as the Church, in whose unity alone the Holy Spirit is typically given and received. Therefore, the beloved brought his friend into the wine cellar, because the Lord has gathered the Church from the whole world into one house for Himself, which He consecrated with the gift of His Spirit; this fabric, since it stands primarily on the foundation of charity, by His own work, it is rightly added after she said she was brought into the wine cellar, “He ordained charity in me.” He ordained charity in me, she said, that is, He graciously gave to me to have ordered charity, that everyone should love the Lord God with all his heart, all his soul, all his strength; he should love his neighbor as himself, and also tolerate his enemy by loving him. He who either does not know or neglects this order of charity is the one about whom the very ordainer and bestower of charity says, “He who loves father or mother more than Me is not worthy of Me,” etc. (Matthew X). Although the ordination of charity can rightly be understood as also being for confirmation, because things placed haphazardly are weak; but those placed in order remain firmly, so it is rightly said that the Lord ordained charity in the Church, which He is known to strengthen in the hearts of His faithful with suitable progress. It can also be understood thus what is said, “He ordained charity in me,” as if it were said, He loved me with ordered charity, that is, He united all my members, that is, all the elect, to Himself with pious charity; but He embraces the more eminent with greater affection as is fitting, when it is said, “Having loved His own who were in the world, He loved them to the end” (John XIII). He therefore loved all; and yet a more tender love towards a certain one is intimated when it is said, “That disciple whom Jesus loved” (John XXI). In the Church, according to the distinction of merits, He loves some more than others. Again, “He ordered love in me”: He Himself loved me first, and by loving me, in order that I might learn to return His love, He granted it; hence He says, “You did not choose me, but I chose you” (John XV). Hence also the apostle John says, “This is love, not that we loved God, but that He loved us, and sent His Son as a propitiation for our sins” (1 John IV). Again, the Lord ordained love in the Church, because the very love by which He chose her before the ages, through some degrees of progress, He demonstrated in the increments of times; for the Apostle, as a witness, says, “God commends His own love towards us, in that while we were yet sinners, Christ died for the ungodly” (Romans V). And with the increasing revelation of the same love, John says, “Behold, what manner of love the Father has bestowed upon us, that we should be called the sons of God, and we are” (1 John III). Again, concerning the same perfect love, which no greater can be, and which itself can never diminish, the Lord Himself says: “He who loves me will be loved by my Father, and I will love him, and the rest” (John XIV). For when He said with the verb of the present tense, “He who loves me,” which can in no way be done unless one is first loved by Him, and kindled by the grace of His Spirit to love Him, what is it that He immediately subjoined with the verb of the future tense: “He will be loved by my Father, and I will love him, and will manifest myself to him”? unless it is that he who is still now loved by God, so that by believing he may be able to love, will then certainly be loved by God, so that by seeing Him he may love Him more, and with His face revealed, he may love Him more truly with all his strength, as he endures nothing from lesser things that could hinder this love. Therefore, the Lord ordains love in the Church, by which He either loves her Himself or enflames her to hold rightly to love of Him and neighbor. And how much that very love, having perfectly absorbed the mind, raises it from the love of feeble things, He teaches in the following verse, when He says: — Commentary on the Song of Songs

John Cassian: There is a properly ordered love that, while hating no one, loves certain persons more by reason of their good qualities. Although it loves everyone in a general way, nonetheless it makes an exception for itself of those whom it should embrace with a particular affection. - “Conference 16.14.3”

John Cassian: This is true ordered love set in order, which, while it hates no one, still loves some more by reason of their deserving it. While it loves everyone in general, it singles out for itself some whom it may embrace with a special affection. — CONFERENCE 16:14

Nilus of Sinai: Naturally the bride now demands entry into the house of wine. For she alone had believed beforehand in the grape cluster hanging upon the cross, the grape cluster that was counted for nothing by everyone because while still in flower it had not exhibited to everyone the properties of wine. At that time she alone had believed in advance in this grape cluster, although its identity would become clearly manifest only at a later time. She had established in advance an idea so high, even before the wine season itself, which permitted her to anticipate a mental notion of the wine even in the flowering vine. Besides this, it permitted her to bear witness to Deity from on high present within the one who hung upon the cross, and thus to conceive of impassibility within suffering, of resurrection within death. She alone had firmly grasped, as though it had already been spoken, the message of the vine upon the cross that would soon be pressed out. And thus she experienced before the outcome of events that which the majority experienced only after their outcome had been realized. Hence she requests, as an exceptional privilege of such discernment, entry into the house of wine. — COMMENTARY ON THE SONG OF SONGS 45

Origen of Alexandria: “Bring me into the wine cellar.” The Bridegroom had stopped outside and was welcomed by the bride. Truly he had rested on her bosom. Many young maidens are not such as to be worthy of having the Bridegroom as their guest: “to the crowds” outside, he “speaks in parables.” How I fear that many of us are maidens! “Bring me into the wine cellar.” Why do I wait outside for so long? “See, I stand at the door and knock. If someone opens to me, I will come in to him, and sup with him, and he with me.” “Bring me in.” Even now the divine Word says the same words: see that the Christ says, “Let me in.” He speaks also to you, catechumens, “Let me in,” not simply into the house but “into the wine cellar,” that your soul might be filled with the “wine of delight,” the wine of the Holy Spirit. Thus, “bring into” your “house” the Bridegroom, the Word, Wisdom, the Truth. Thus it can also be said of those who are not yet perfect, “Bring me into the wine cellar.” — HOMILIES ON THE SONG OF SONGS 2:7

Robert of Tombelaine: For what do we more fittingly understand by the wine cellar than the hidden contemplation of eternity itself? In this eternity the holy angels are inebriated with the wine of wisdom, while seeing God himself face to face, they are satisfied with every spiritual delight. The holy mind, if it is led in by the bridegroom (all temporal things having been set aside), enters this cellar, in which it tastes of those angelic delights as much as is granted to it. And because it is still held in a corruptible body, it does not perfectly satisfy itself; yet from that small amount which it takes in passing, it considers how much it ought to love what it loves. The wine cellar can also, however, be understood as a figure of divine Scripture. For through it, charity is ordered in the bride, because in its teaching it is clearly learned how God and neighbor are to be loved in proper order. — Commentary on the Song of Songs, Chapter 2

Song of Solomon 2:5

Ambrose of Milan: The Word of God inflicts a wound, but it does not produce a sore. There is a wound of righteous love, there are wounds of charity, as she has said, “I am wounded with love.” The one who is perfect is wounded with love. Therefore the wounds of the Word are good, and good are the wounds of the lover. — Concerning Virginity 14:91

Aponius: The love of eternal life sprouts from the love of knowledge, as does the ability to endure persecution from the love of eternal life, and the virtue of fortitude from persecution, and the perfected glory of martyrdom from fortitude. — EXPOSITION OF SONG OF SONGS 3:44

Augustine of Hippo: In the Song of Songs it is said, “I am wounded with love”; that is, of being in love, of being inflamed with passion, of sighing for the bridegroom, from whom she received the arrow of the Word. — EXPLANATIONS OF THE Psalms 45:14

Augustine of Hippo: The wound of love is health-giving. The bride of Christ sings in the Song of Songs, “I am wounded with charity.” When is this wound healed? When our desire is sated with good things. It’s called a wound as long as we desire and don’t yet have. Love, you see, in that case, is the same as if it were a pain. When we get there, when we have what we desire, the pain disappears, the love doesn’t cease. — SERMON 298:2

Basil of Caesarea: What reflection is sweeter than the thought of the magnificence of God? What desire of the soul is so poignant and so intolerably keen as that desire implanted by God in a soul purified from all vice and affirming with sincerity, “I languish with love.” Totally ineffable and indescribable are the lightning flashes of divine Beauty. — THE LONG RULES 2

Bede: “Sustain me with flowers, surround me with apples,” etc. For the soul languishes with love when it truly tastes the ordered love of its Creator in itself, because when it is kindled to seek the light of eternity, it tires from the love of temporality, so that it cools in its zeal for the passing world as much as it rises more ardent to contemplate the joys of the eternal kingdom. But let us see, soul, who burns with such love, what place it seeks to lie down in, where it may rest when weary. “Sustain me,” it says, “with flowers, surround me with apples.” In the flowers are still tender beginnings of virtues, in the apples perfection is signified. Therefore, the soul languishing with love beseeches the daughters of Jerusalem, that is, those souls who preceded it in heavenly desire, to help its own beginnings with good examples, and to recall to its memory more frequently by what start, by what course, by what end they completed the way of virtues, so that through the sight of these, as if by a most pleasing scent of flowers and apples, it may lie down more softly and sweetly in the love of its Creator. This can equally be understood both from the deeds of the saints which we have before our eyes and from those which we gather from the fields and groves of the Scriptures, as well from the deeds or sayings of the preceding fathers. — Commentary on the Song of Songs

Cassiodorus: The church proclaims in the Song of Songs, “I am wounded by love.” So the holy people pray to be pierced by the fear of the Lord, so that by dying they may live, whereas earlier by living they were dying. — EXPOSITION OF THE Psalms 119:120

Gregory the Dialogist: For what do we understand by ‘arrows’ but the words of preachers? For when they are drawn forth by the voice of holy livers, they transfix the hearts of the hearers. With these arrows Holy Church had been struck, who was saying, I am wounded with love. — Morals on the Book of Job, Book 34, Paragraph 21

Gregory the Dialogist: Hence again the Church says in the Song of Songs: “I am wounded with love.” For it is just that she should reach health from the sight of the physician, who bears the wound of love in her breast through the heat of her desire for him. — Forty Gospel Homilies, Homily 25

Robert of Tombelaine: By the tender and budding flowers, the beginning faithful are designated, but by the apples, the perfect faithful. For the Bride, because she languishes with love, desires to be supported with flowers and surrounded with apples, because while she afflicts herself with longing for eternity, while she seeks with total anxiety how she might arrive there, but does not at all find the arrival while she lives in the flesh, she rests, wearied in her desire, and rejoices in this alone: if she sees around her those by whom she herself, or in whose perfection, she might perceive consolation for her languishing. — Commentary on the Song of Songs, Chapter 2

Song of Solomon 2:6

Augustine of Hippo: As for the right hand of the Father, it isn’t meant in the manner of the structure of the human body, as though he is on the Son’s left, if the Son in terms of bodily positions and relationships is placed on his right. But the right hand of God means the inexpressible peak of honor and good fortune, as we read it said about wisdom: “His left hand under my head, and his right hand embraces me.” If earthly convenience has been lying underneath, then eternal felicity is embracing from above. — SERMON 214:8

Bede: Surely the left hand of the bridegroom is placed under the head of the bride because the Lord raises up the minds of the faithful with temporal benefits, separating them from earthly pleasures and longings so that they may desire and hope for eternal blessings. And he shall embrace her with his right hand because by revealing the vision of his majesty he glorifies her without end. — On the Tabernacle 1:8

Bede: His left hand under my head, etc. In the left hand of Christ, temporal gifts are signified, and in the right hand, the happiness of eternal life. Therefore it is written elsewhere of him, who is the power and wisdom of God, “Length of days is in his right hand, and in his left hand riches and glory.” Therefore the holy Church shows, the soul perfectly intent on the love of its Redeemer shows, what kind of rest it might find in this life which it so eagerly seeks, how it desires to lie in that flowery bed of virtues with its beloved in this exile of pilgrimage. He says, “His left hand under my head, and his right hand shall embrace me.” But he calls his head, the principal part of the mind; and the beloved places his left hand under the head of his bride when the Lord confirms the hearts of the faithful still dwelling in this life with the knowledge of his understanding, lifts them up with participation in his sacraments, grants them the pledge of his Spirit, and suggests the comforts of the holy Scriptures. And his right hand shall embrace her when he also promises her the everlasting kingdom of heavenly life after this life. And it is well said that the left hand supports the head, and the right hand embraces her, because we receive temporal gifts as an aid for this pilgrimage, but we shall see heavenly rewards without end. Rightly then does the bride, who earlier languished in love and sought to be supported by flowers and surrounded by apples, now attest to having the hand of her beloved under her head. For even if the lover of the Creator delights in the flowers of virtues, in the progress of neighbors with whom he reaches the vision of His face, and in the remembrance of the examples of ancient saints, whereby he is stirred to love God or his neighbor more ardently, yet there is a singular hope for those who truly desire to rest, which is to be supported by the hand of their Author. And indeed, at first the left hand, so that through this, they may be deemed worthy to reach the embrace of the right hand; for the right hand will not embrace anyone unless the left hand first accepts them to be cherished, that is, no one will sublimely see His glory in the future who has not faithfully inclined to receive the mysteries of His humility in the present. Did not Paul, who showed himself to be the most faithful minister of this bride, saying, “For I am jealous over you with godly jealousy; for I espoused you to one husband, that I might present you as a pure virgin to Christ” (2 Cor. 11), take care to place the left hand of the bridegroom under her head to lead to the embrace of the right hand? For he said, “I determined not to know anything among you, save Jesus Christ and Him crucified” (1 Cor. 2). Again, he urges her to strive for the embrace of the right hand, saying, “Set your affection on things above, not on things on the earth, where Christ is seated on the right hand of God” (Col. 3), and “When Christ, who is our life, shall appear, then shall you also appear with Him in glory” (ibid.). Therefore, he says, “His left hand is under my head, and His right hand doth embrace me.” As if to say openly: may the temporal blessings of my Lord and Savior, which help me to rest a little from the lusts or disturbances of the world, assist me; but the promise of eternal things, in which I am perpetually rewarded, delights me more. How truly pleasing to the Lord is the rest of such a bride, that is, the Church or any chosen soul, is shown in her subsequent response, when it is said: — Commentary on the Song of Songs

Cyril of Alexandria: The law is said to be in his left hand, the gospel in his right. Or, the left hand is to be understood as the present life and the right hand as the future life, which will indeed embrace me after it is said to those on the right: “Come, blessed of my Father.” We also read elsewhere: “A long life is in wisdom’s right hand and riches and glory in its left hand.” Thus, his right hand is the knowledge of divine realities, from which comes eternal life, but his left hand is the knowledge of human realities, from which come riches and glory. He is saying, therefore, My mind exceeds human realities and divine knowledge covers me. For, it is said again: “Honor her that she will embrace you.” … Rightly, then, is it said that the right hand embraces and the left hand offers support to the head, for the goods of the present life, however much they are thought to be visible, must be subject to the head of the perfect soul and used only out of necessity, as though they were a pillow for the head. But the goods of the future age, because they exceed human nature, being divine, signify the supernatural through this embrace. Perhaps also, since the hands are symbols of acts, the left hand indicates corporeal deeds, whereas the right hand signifies spiritual work. Because the right hand is more powerful, then, it embraces corporeal necessities. — FRAGMENTS IN THE COMMENTARY ON THE SONG OF SONGS 2:6

Gregory of Elvira: These two hands are the two covenants of the old law and the gospel. When it refers to his left hand, it indicates the old covenant, but the right hand is the preaching of the gospel. The old covenant is inferior because it is placed beneath the head of the church, who is Christ, whereas the right hand embraced the church, meaning that old sins were covered by the sacraments of the gospel. Whoever goes forth in faith, therefore, and serves Christ with devotion, leaves the old person beneath himself and embraces anew the body of Christ, which is the church. — EXPLANATION OF THE SONG OF SONGS 3:29

Gregory the Dialogist: But we must note what it means that the angel is seen sitting on the right side. For what is designated by the left except the present life, and what by the right except eternal life? Hence it is written in the Song of Songs: “His left hand is under my head, and his right hand shall embrace me.” Since therefore our Redeemer had already passed beyond the corruption of the present life, rightly the angel who had come to announce his eternal life was sitting on the right. — Forty Gospel Homilies, Homily 21

Jerome: The hands are here a figure of wedlock. — LETTER 22.19

John Cassian: Solomon also speaks of the right hand and the left hand in the Song of Songs in the person of the bride: “His left hand is under my head, and his right hand will embrace me.” Although she indicates that both are beneficial, yet she puts the former under her head because adversities should be subject to the guidance of the heart. They are beneficial only to the extent that they discipline us for a time, instruct us for salvation and make us perfectly patient. But for being fondled and forever protected she desires the bridegroom’s right hand to cling to her and to hold her fast in a saving embrace. - “Conference 6.10.9”

John Cassian: Solomon speaks in the person of the bride of this right and left hand in the Song of Songs: “His left hand is under my head, and his right hand shall embrace me.” And while this passage shows that both are useful, yet it puts the left hand under the head, because misfortunes ought to be subject to the control of the heart. Misfortunes are only useful for this—namely, to train us for a time and discipline us for our salvation and make us perfect in the matter of patience. But the right hand she hopes will always cling to her to cherish her and hold her fast in the blessed embrace of the Bridegroom, uniting her to him indissolubly. — CONFERENCE 6:10

Leander of Seville: He who has joined you to his company will not sadden you. With his left hand, in which is honor and glory, under your head, with his right arm, in which is length of life, he will embrace you. — THE TRAINING OF NUNS, PREFACE

Origen of Alexandria: But turn yourself quickly toward the life-giving Spirit and, while avoiding physical terms, look keenly at what is the “left hand” of the Word of God and what is the “right hand” and also what is the “head” of his bride, namely of the perfect soul or of the church, and let not the carnal and changeable sense of the word take hold of you.For this here is the “right hand” and “left hand” of the groom, that is said concerning Wisdom in Proverbs, where she says, “Long life is in her right hand, but in her left hand are riches and glory.” — COMMENTARY ON THE SONG OF SONGS 3:9

Robert of Tombelaine: By the left hand of the bridegroom the present life is signified, and by the right hand the eternal life. By the head of the bride, moreover, the mind that rules over the soul is understood. But the left hand of the bridegroom is said to be under the head of the bride, and his right hand embraces her, because she always places the temporal life beneath her mind, but desires to embrace the eternal life in every way. For those things which she sees, she tramples with greatness of soul and a lofty mind, and occupies herself with heavenly duties. She endures the former out of necessity, but for the latter she sighs with utmost desire, as if bound by the right arm of the bridegroom. When she enters into these things even a little, she rests delightfully, and out of love for that rest she utterly despises worldly tumults. The bridegroom surely loves her all the more as she rests thus, and drives away all the wicked from disturbing her. — Commentary on the Song of Songs, Chapter 2

Theodoret of Cyrus: “His left hand under my head, and his right hand will embrace me.” Let us be careful once more, however, not to get involved in corporeal ideas on hearing “left hand” and “right hand.” Solomon, in fact, speaks of wisdom, which is a habit and not substance: “Length of life and years of existence are in her right hand, and in her left wealth and glory.” Likewise regarding the “embrace” you can find in the Proverbs the saying, “Love her, and she will keep you safe; ring her about with a rampart, and she will exalt you; honor her, and she will embrace you.” Let us take occasion from this, then, to understand the references spiritually, believing the so-called embrace to be a communion between the divine Word and the pious soul, and the “right and left hands” should be understood in the way taken by us. So as not to leave its deeper meaning undiscerned, however, let us interpret it this way: God is in the habit of bestowing both beneficence and punishment, distributing both to those who deserve them. Let us accordingly understand beneficent grace in the case of the right hand, and punishment in the case of the left, and thus listen to the bride saying, “His left hand under my head,” that is, “I am beyond punishments, I am not subject to them, on account of my closeness to the bridegroom and my attention to his service”; and “His right hand will embrace me,” that is, “He will regale me with his beneficence and fill me with it as though enfolding and embracing me, and satisfying my desire.” — COMMENTARY ON THE SONG OF SONGS 2

Song of Solomon 2:7

Bede: I adjure you, daughters of Jerusalem, by the gazelles and the hinds of the field, etc. The daughters of Jerusalem signify souls burning with the desire for the heavenly homeland. The bridegroom adjures these souls not to awaken the bride resting in His love, neither presume to disturb her happily asleep from human disturbances. For whoever unduly disrupts an elect soul, either speaking to God in devout prayers or meditating on divine commandments or promises in sacred readings, indeed awakens the bride of Christ from blessed slumber before she herself wishes. For the bride herself desires to awaken refreshed by this most blessed sleep since she knows to devote herself to divine duties at the appropriate time and then to return at a fitting time to care for the necessities of human frailty. Therefore, whoever does not fear to impede any of the faithful intent on heavenly studies indeed harms his own virtues, which he believes to possess. Hence, the bridegroom rightly adjures the daughters of Jerusalem by the gazelles and the hinds of the field not to do this. By gazelles and hinds, notably pure animals and enemies of poison, the works of spiritual virtues are figured; which, just as they excel in purity, so they have been accustomed to scorn, even destroy and annihilate the harmful schemes of the ancient enemy. And beautifully referring to the gazelles and hinds, he adds, of the field, to patiently express the simplicity of pure souls and those blooming with sincere faith in which virtues arise and are nurtured. Thus, the bridegroom adjures the daughters of Jerusalem by the gazelles and hinds of the field not to awaken nor rouse the beloved until she herself wishes. As if he openly says: I adjure all the faithful, and by their own virtues, which they desire to nurture with a pure heart, not to disdain the holy studies of the brethren, not to hinder them recklessly, but let each one rejoice in the progress of others just as in their own, and let them fear to inflict losses on the spiritual gain of the brethren as they would fear to inflict on themselves; for he undoubtedly diminishes his own virtues who scorns to spare, rather to assist, the virtues of his neighbor as much as he can. The bride gladly receiving this adjuration of the bridegroom immediately responds: The voice of my beloved. It is understood, This is the one I heard adjuring the daughters of Jerusalem not to wake me resting in His embrace until I myself wish. For surely it is necessary for a soul filled with God to greatly rejoice when amidst the adversities of the world it happens to hear His comforting voice, either through the gift of hidden inspiration or through meditation or hearing of sacred scriptures. For even if we are not yet allowed to behold the face of our beloved, it is already a great gift to be refreshed in the meantime by the sweetness of His words in the holy Scriptures. A great benefit is conferred to those to whom a higher gift is granted that, with a gaze of a pure mind lifted to heavenly things, they may even now taste some of the sweetness of future life. Hence it is fitting, after the bride joyfully says, The voice of my beloved, immediately desiring to also see the same beloved but not yet able, she adds, — Commentary on the Song of Songs

Gregory of Nyssa: An oath works in two ways. In the present text, the soul is progressing toward great heights, as we have seen. At the same time she is instructing less advanced souls in the way of perfection. She uses the oath not to assure them of the progress she herself has made but to lead them through their oath to a life of virtue. She adjures them to keep their love alert and watchful until his good will come to fulfillment, that is, until all are saved and come to a knowledge of the truth. — HOMILIES ON THE SONG OF SONGS 4

Nilus of Sinai: “I adjure you, O daughters of Jerusalem, by the powers and the forces of the field, that you arouse and waken love as far as it pleases.” This verse is of great difficulty. However, it is often necessary to let the understanding run towards the point of the text, in imitation of those who in the practice of archery release many arrows at the target but can hardly reach it even one time. Indeed, there is a resemblance to archers on the part of those who apply their craft to the divine Scripture as if aiming an arrow directly at the point of a passage. It is not easy to say to which of the characters should be applied the expression “to awaken love.” To express this in a better way, the act of wakening love is clearly assigned to the “daughters of Jerusalem,” but in whom is love to be awakened? In themselves, in the bridegroom, or in the one who is speaking? This is uncertain. For this reason it is necessary to try to fit the meaning of the passage to each example and whatever one finds in the way of a target that has been hit, whether close to “love” or to “truth,” that must be accepted as a successful explanation. — COMMENTARY ON THE SONG OF SONGS 49

Robert of Tombelaine: Deer and goats are said to be clean animals in the law. What then do we understand by deer and goats, if not faith, hope, and charity? While we keep these clean within ourselves, through them we ascend the high mountains of contemplation. But the holy soul, the bride of Christ, desires to rest from all the disturbances of the world; she longs to sleep in holy leisure in the bosom of the bridegroom, with earthly desires lulled to rest, so that she sometimes even disdains necessary conversations, and rejoices in the conversation of the bridegroom alone all the more serenely the more quietly it takes place. But the carnal ones who are in the Church sometimes rudely awaken her as she sleeps; they desire to entangle her in the affairs of the world, because they consider her life useless when they see her abstaining from their cares. Such people are quite fittingly called not sons but daughters, because while they nurture effeminate habits, having lost manly dignity, what they are inwardly is outwardly designated by a feminine name. These are forbidden under the weight of an oath to awaken the beloved, lest they disturb the mind that girds itself to be free for God and longs to cling to spiritual pursuits alone with importunate anxieties, and cloud the eye of her heart with the darkness of earthly cares. And yet not all care for her neighbor is forbidden to her, but when she ought to be awakened is left to her own will, because indeed every perfect soul must discern both when to devote herself to heavenly contemplation and when to serve the needs of her neighbors. — Commentary on the Song of Songs, Chapter 2

Theodoret of Cyrus: “I adjure you, daughters of Jerusalem, by the powers and forces of the field to stir up and awaken love for as long as he wishes,” that is, “Do not allow love for God in us to slumber: stir it up and inflame it, and pour the memory of kindnesses like oil on it lest it be said of us also, ‘They fell into a deep sleep, and found nothing.’ ” In other words, if you do not proclaim day in day out his salvation and recall the marvels he worked, and instead you forget his kindnesses, love will be extinguished and die, as it were. We must, on the contrary, continually rekindle it, stir it up and lift the flame itself on high. — COMMENTARY ON THE SONG OF SONGS 2

Song of Solomon 2:8

Ambrose of Milan: For at first, impatient of love and unable to bear the delays of the Word, she prays to be worthy of kisses, and she deserved to see the desired. Secondly, when she was also introduced into the king’s chambers and engaged in mutual conversation, she rested in his shadow, and suddenly the Word departed from the midst of their conversation; however, it was not absent for long, but came forth leaping over the mountains and bounding over the hills. And not long after, like a young deer or a fawn, while addressing his beloved, he leaped forth and departed. — On Isaac and the Soul

Bede: Behold, he comes leaping upon the mountains, etc. He calls those mountains and hills who, with singular purity of mind, transcend the common conduct of the holy Church, almost like the blooming plain of the fields, and the more they render themselves lighter from the desire of the lowly, the more capable of contemplating the heavenly they become. Of whom Isaiah, when describing the coming in the flesh of the Mediator of God and men, said: “And in the last days, the mountain of the house of the Lord shall be prepared on the top of the mountains, and shall be exalted above the hills” (Isaiah II). For rightly that mountain is said to be on the top of the mountains, and to be exalted above the hills, that is, it is remembered as being higher than the high men, because, indeed, in the last days, a man appeared among men, but He existed as God with the Father before the ages. But coming upon these mountains, the Beloved is said to leap, to pass over these hills, because the Lord frequently illuminates the hearts of the sublime with the grace of His visitation. And it is beautifully said that he does not remain on these hills, but leaps or passes over them, because the sweetness of internal contemplation, as high as it is due to the recognition of heavenly things, is equally brief and rare, due to the heaviness of minds still held down by the mass of the flesh. For the corruptible body weighs down the soul, and the earthly habitation depresses the mind that thinks on many things (Wisdom IX). Nor should it be thought contrary to this sentiment, that the Beloved Himself also promises His spouse in the Gospel, saying: “Behold, I am with you all days, even to the consummation of the world” (Matthew XXVIII). And again, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him, and make our abode with him” (John XIV). For He always remains, through His faith and love, and through the assistance of His grace, with all the saints; but more excellently, for a short time, He appears to a few of the more sublime, to whom He wills and when He wills: for it is the saying of a few, and of those who, due to the loftiness of their hearts, are compared to mountains and hills, “For whether we are beside ourselves, it is to God; or whether we are sober, it is for your cause” (II Corinthians V). But it is said to all the faithful, “Whoever shall confess that Jesus is the Son of God, God dwells in him, and he in God” (I John IV). It is for the entire Church to hear with a faithful heart, “Because God is love; and he that dwells in love, dwells in God, and God in him.” It is only for the perfect to say, “For we have not followed cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty” (II Peter I). An evident example of this contemplation is further added, when it is said, — Commentary on the Song of Songs

Cyril of Alexandria: “Behold, he comes leaping upon the mountains and jumping across the hills.” … Some things imply that the bridegroom is already present, whereas other things suggest that the bridegroom is being sought by the bride. For we too investigate some problems for which we do not know the solution and some problems, when the bridegroom and Word enlightens our hearts, which we find already solved. Then, in other matters, we doubt again and it is revealed to us anew. This will happen often until we possess the bridegroom fully, when he not only comes to us but also remains within us.… “He comes leaping upon the mountains.” He also comes trampling upon the nets cast by the evil demon, breaking them that we too might trample on them contemptuously. — FRAGMENTS IN THE COMMENTARY ON THE SONG OF SONGS 2:9

Gregory of Elvira: The mountains are patriarchs, vast with holiness, robust in faith, founded upon a mass of charity, but the hills are prophets, established for seeing. He is said therefore to be raised higher than every mountain, or patriarch, and to leap over every hill, or prophet, because he is Lord over all, with all things being put under his feet. — EXPLANATION OF THE SONG OF SONGS 4:4

Gregory of Nyssa: The voice of the bridegroom was heard when God spoke through the prophets. After the voice the Word came leaping over the mountains that stood in his way, and by bounding over the hills, he made every rebellious power subject to himself, both the inferior powers and those that are greater. The distinction between mountains and hills signifies that both the superior adversary and the inferior one are trampled and destroyed by the same power and authority. The lion and the dragon, superior beasts, are trampled; so too are the serpent and the scorpion, which are inferior. — HOMILIES ON THE SONG OF SONGS 5

Gregory the Dialogist: Hence in the voice of this same Church it is said through Solomon, “Behold, he comes leaping upon the mountains and bounding over the hills.” For she considered the heights of such great works and said, “Behold, he comes leaping upon the mountains.” For in coming for our redemption, He made certain leaps, so to speak. Do you wish, dearest brothers, to recognize His very leaps? From heaven He came into the womb, from the womb He came into the manger, from the manger He came to the cross, from the cross He came into the tomb, from the tomb He returned to heaven. Behold, so that He might make us run after Him, the Truth made manifest through the flesh made certain leaps for us, because “He rejoiced as a giant to run His course,” so that we might say to Him from the heart, “Draw us after You; we will run in the fragrance of Your ointments.” — Forty Gospel Homilies, Homily 29

Jerome: Let us follow Christ in the mountains since our brother like a gazelle or a young stag came leaping over the hills, springing across the mountains. In truth, Christ after the resurrection did not ascend into heaven from the valley but from the mountain. Unless we are mountains of virtue, we cannot ascend into heaven. — HOMILIES ON THE Psalms 45 (Psalms 132)

Origen of Alexandria: But first understand that before he appeared to the eyes of the bride, the groom had been recognized by her by his voice alone, but afterwards he appeared to her sight, leaping on top of certain mountains near that place in which the bride tarried, and passing over the hills and mountains not so much in steps as much as in some big leaps like a stag or a roe and coming with all haste to his bride.But when he came to the house where his bride stayed, note that he stood behind the house for a little while so that he would indeed be perceived to be present but nonetheless not yet willing to enter the house openly and plainly, but first wished to look at the bride through the windows in the guise of love, as it were. But note that certain nets and traps had been placed near the bride’s home so as to capture her or another of her companions from the daughters of Jerusalem, if by chance they should have ever left. The groom came to those nets, confident that he would not be captured by them, but having been made stronger than them, he tore those nets asunder, and once he had torn them, he walked on top of them and even looked through them; and after he had done this task, he said to the bride, “Arise, come, my neighbor, my bride, my dove.” But he says this to show to her by that very act how she, with faith in him, ought to despise now the nets that her enemy had stretched out against her, and not to fear the snare, that she now sees have been torn asunder by her groom. Furthermore, in order that he may call the bride forth to hasten to him, he says to her that now all the time that seemed dire has passed away and the winter, which seemed to have arisen as her excuse, has departed and the useless rains have gone away and now the time of flowers has come.… Therefore, if we also wish to see the Word of God and the groom of the soul as he leaps over mountains and jumps over hills, let us first hear his voice and, when we have heard him in all matters, then we will be able to see him according to thoese things which the bride is said to have seen in this present passage. For although she herself also saw him earlier, she nonetheless did not see him as now, leaping over the mountains and jumping over the hills, nor even leaning through her windows or looking through the nets, but rather it seems that she had seen him earlier in the time of winter.… For if you were to consider how in a the space of a brief amount of time the Word of God has run throughout the world that had been seized by false superstitions and called the world back to knowledge of the true faith, you will understand how “he leaps over the mountains”—namely, he overpowered all the great kingdoms by his leaps and he inclined them to accept knowledge of divine religion—and how “he jumps over the hills”—since he quickly subdues lesser kingdoms and leads them to the piety of true worship. — COMMENTARY ON THE SONG OF SONGS 3:11

Richard Challoner: The voice of my beloved: that is, the preaching of the gospel surmounting difficulties figuratively here expressed by mountains and little hills.

Robert of Tombelaine: As if she were saying: I recognize this to be the voice of my beloved spouse; I desire always to hear this from his mouth, because in this I see how much he loves me, since he forbids anything to hinder me from his desirable embraces. How she arrived at these embraces she suddenly narrates, saying: Behold, he comes leaping upon the mountains, bounding over the hills. Christ, arranging to come to the embraces of his bride, graciously assumed our humanity. To accomplish this mystery, he came as if leaping upon the mountains, because he displayed certain works among men which the human race, perceiving them to be exceedingly sublime and beyond human capacity, could admire but could not attain. For he was born of a virgin; an angel urged the shepherds to go and adore the crying infant; a star led the magi; hanging on the cross, he gave up his spirit at the hour he willed; dead, he raised himself on the third day; entering heaven, he bestowed the Holy Spirit on those whom he pleased; through fishermen and unlettered men he subjected the world to his faith — doing these things, he walked as it were upon the mountains, where no creature was able to follow him. In these works, indeed, he bounded over the hills, because he transcended all the saints, however much they may have grown, by the power of his working. — Commentary on the Song of Songs, Chapter 2

Song of Solomon 2:9

Ambrose of Milan: Be more like him who leaps over mountains and transcends hills, looking through windows, standing above nets. The chains of pleasure are evil. It delights the eyes, soothes the ears, but corrupts the mind: it tells many lies, adds falsehood, subtracts truth, promises money, offers gold; but takes away discipline. — On Cain and Abel, 1.5.15

Ambrose of Milan: But because we must always be anxious, always attentive; and because the Word of God leaps forth like a young goat, or like a fawn, the soul must always be vigilant and strive for what it seeks and desires to hold. — On Isaac and the Soul, 5.38

Ambrose of Milan: Therefore, he comes, and first after the wall is removed, which seemed to be an obstacle to harmony, in order to dissolve the enmities between soul and body. Then he looks through the windows. About what the windows are, hear the prophet saying: The windows are opened from heaven. Certainly, the prophet signifies those through whom the Lord looked upon the human race before he himself descended to the earth. And today, if any soul earnestly seeks him, it will receive much mercy; for the one who seeks much is owed the most. Therefore, if any soul seeks him diligently, it hears his voice from far away: and even though it may seek from others, it hears his voice before those from whom it seeks. It sees him coming towards it, that is, hastening and running, and surpassing those who are unable to grasp his power with a weak heart; finally, it sees him looking through the riddles of the prophets, reading them and understanding their words. It sees him looking, but as through a window, not yet as present. — On Isaac and the Soul, 4.32-33

Bede: My beloved is like a roe or a young deer. And indeed, all who know well how to explore the natures of these animals discover many things in them that most fittingly apply to the beloved of the Church, that is, the Lord and Savior. But in this place, it is especially to be noted that they delight in dwelling in the heights of the mountains and in giving very swift leaps, because of which they are seen by us more rarely than oxen or donkeys or other such animals, which, being domesticated together, we use as often as we please. This is very suitably adapted to the height of supreme contemplation, which is not within the discretion of human speculations but in the grace of God, appearing when it wills. I believe Isaiah, who is indeed an exalted mountain, saw Him seated upon a high and elevated throne not when he chose, but when the Lord willed; he saw and the heavenly hosts singing due praises to Him. Paul, also a mountain, much despising earthly things and touching the stars with his summit, was caught up into paradise and into the third heaven, not when he disposed, but when it pleased God, and heard the secret words which it is not lawful for a man to speak. It certainly agrees with the humility and truth of the assumed humanity that the Lord is compared not to a stag but to a roe or a young deer—smaller animals, who among men appeared not only as a man but as a humble man. He became a young deer because He took true flesh from the fleshly material of His ancestors; for He was made of the seed of David according to the flesh (Rom. I). And David himself says, As the deer longs for the water brooks, so my soul longs for you, God (Psalms 42). And again: He has made my feet like hinds’ feet (Psalms 18). But concerning the other deer, His companions in life, he says, The voice of the Lord makes the deer give birth (Psalms 29); for He indeed prepares the deer when He bestows the gifts of virtues on the faithful; because that they may direct the course of their minds to higher things, ceaselessly thirst for the fountain of life, drive out and trample upon the serpents of heretical speech with their spiritual scent, ruminate on the word of life, and maintain the measure of salvific discretion in the straight steps of their actions is not in their power but in the divine granting. Therefore the voice of the Lord prepares the deer because His grace places the saints in the height of virtues. From such deer was born the fawn rightfully beloved of the bride, that is, of the Church or of every faithful soul, because Christ according to the flesh is from the fathers, who is over all, God blessed forever. And since the sublimity of the contemplative life is expressed in these verses, it remains, therefore, for the perfection of the active life, which is common to the whole Church, to be demonstrated. It follows: — Commentary on the Song of Songs

Bede: Behold, he stands behind our wall, etc. For now the beloved remains in the vicinity of the bride, now leaping upon the hills on high, because the same Lord and Savior of ours, presents Himself to the more perfect at times, when He wills, even if through a glass and in enigma, and He always shows the invisible grace of His presence to all the elect. Concerning the manifestation of His presence, it is now rightly said, Behold, he stands behind our wall, for He indeed remains with us, nay He remains in us, so that He cannot be seen by us, as John attests, who says: No one has ever seen God (1 John 4). If we love one another, God abides in us, and His love is perfected in us (ibid.). But the wall which excludes us from His sight is the very condition of our mortality, which we have earned by sinning, we who were so conditioned in the first parent that if we had never consented to sin, all the elect would endlessly and without any labor see the light of divine contemplation, that now very few of the more perfect, with the greatest labor, reach by purifying their hearts through faith. But in this wall, divine mercy made windows and lattice-work from where He would look upon us, for He opened to our minds, however burdened by the blindness of this age, the grace of His knowledge, and frequently refreshes us with the light of His hidden inspiration. By this sight of His inspiration, because our gracious Creator chiefly acts to draw us from the love of temporal things to attain the joys of heavenly peace, it is aptly added: — Commentary on the Song of Songs

Gregory the Dialogist: Hence the holy Church says to Him in the Song of Songs, whom she seeks under the likeness of a young deer: “Show me, O you whom my soul loves, where you feed, where you rest at midday.” For the Lord is called a young deer, according to His assumed flesh the son of the ancient fathers. Indeed, a more fervent heat burns at midday, and the young deer seeks a shady place where the fire of heat does not affect it. Therefore, the Lord rests in those hearts which the love of the present age does not inflame, which the desires of the flesh do not burn up, which, set ablaze by their anxieties, do not wither in the lusts of this world. — 40 Homilies on the Gospels, Homily 33

Robert of Tombelaine: He is rightly said to be like a roe, because he drew his flesh from the Synagogue, which is signified by the roe. And because he was begotten from the stock of the ancient saints, he is rightly declared to be as it were a young hart of the stags.

Christ incarnate stood, as it were, behind our wall, because in the humanity he assumed, his divinity lay hidden. And because if he were to reveal his immensity, human weakness could not endure it, he set before himself the barrier of flesh, and whatever great things he accomplished among men, he did as one hiding behind a wall. Now he who looks through windows and lattices is partly seen, but partly conceals himself. So also the Lord Jesus Christ, while he both performed miracles through the power of his divinity and endured lowly things through the weakness of his flesh, looked forth as it were through the window and lattices, because while hiding in one nature, in the other he revealed who he was. Therefore, incarnate, he speaks to his Church, or to each perfect soul, and exhorts her toward the eternal homeland. — Commentary on the Song of Songs, Chapter 2

Song of Solomon 2:10

Ambrose of Milan: He is a fine deer, whose mountain is the house of God, to which he runs with such speed that he surpasses the wishes and desires of his bride. Indeed, when he saw him coming from afar, he suddenly recognized that he was present beside him. Hence he says: Behold, he is here behind our wall, looking through the windows, peering through the lattice. My cousin answered and said to me: Arise, come, my nearest one, my beautiful one, my dove; for behold, winter has passed, the rain has gone, it has departed for itself, flowers have appeared on the earth. Winter is the Synagogue: the rain is the Jewish people, who could not see the sun: the apostles are the flowers. And he added: The harvest of the incision has come, the voice of the turtledove was heard in our land. That harvest is the faith of the Church: the voice of the turtledove is chastity. — Interrogation of Job and David, Book 2, 1.4

Ambrose of Milan: “Arise, come to me, my love,” that is, rise from worldly pleasures, rise from earthly things, and come to me, who are still laboring and burdened, because you are anxious for the things of the world. Come above the world, come to me, for I have conquered the world. Come near to me now, beautiful with the beauty of eternal life, now a dove, that is, gentle and meek, now completely full of spiritual grace. Now winter has passed, that is, Easter has come, indulgence has come, remission of sins has come, temptation has ceased, the rain has gone, the storm has gone, and the shaking. Before the coming of Christ, there is winter, after His coming there are flowers. Hence it says: Flowers are seen on the earth. Where there were thorns before, there are now flowers. It is said that the time for cutting has come. Where there was a desert before, there is now a harvest. The voice of the turtle-dove has been heard in our land. — On Isaac and the Soul, 4.34-35

Bede: Behold, my beloved speaks to me, “Arise,” etc. All things have their season, and all things pass in their own time under heaven (Eccles. III). Therefore, the bride of Christ, namely the Church, or any chosen soul, has a time for resting; likewise, it has a time for rising to work. Finally, as above, he adjures the daughters of Jerusalem not to awaken or arouse her until she pleases, and now, with a changed tone, he himself bids her to rise and come quickly to him; no longer does he consent to her entering the flowery bed with celestial studies, but rather he instructs her to go out with him to cultivate the vineyards and drive away harmful beasts from them, as the subsequent song teaches; adding to provoke and inflame her zeal that, with the winter seasons passed, the mild spring now aids the industry of the laborer, and even the arrival and songs of spring birds make the rural places more joyful than the courtly ones, and the bloom of flowers promises future fruit to the farmers. But since we have barely touched the surface of the letters, let us now turn our pen to exploring the depths of the allegorical senses. It was said above, under the figure of a roe or a fawn of the hinds, how the Lord reveals the secrets of heavenly contemplation through internal visions. It was said under the figure of him standing behind our wall and looking through windows and lattice, how he often illuminates the whole Church, though still invisible, with the frequent regard of salutary compunction. It remains now to intimate how he incites the same Church, either to the office of preaching or to the exercise of good works. “Arise,” he says, “hurry, my friend, my dove, my beautiful one, and come. Arise from that bed much beloved by you, in which you delight in caring for yourself through psalms and prayers and other studies of life. Hurry, and come to also devote care to the salvation of others, through the zeal of diligent preaching: for indeed we hurry to the Lord who calls us, by performing works of virtue for His cause.” — Commentary on the Song of Songs

Bede: “Arise, my love, my fair one, and come away,” etc. If, according to the Apostle’s exposition, the Rock was Christ (1 Corinthians 10), what are the clefts of the rock except the wounds which Christ received for our salvation? In these very clefts the dove resides and nests, whether each meek soul or the entire Church, places its sole hope of salvation in the Lord’s passion, relying on the sacrament of his death to protect themselves, as if from the snatching of a hawk by an ancient enemy, and strives to bring forth spiritual offspring—either children or virtues—in the same. Hence well Jeremiah, under the guise of Moab, urging heretics to the unity of ecclesiastical faith, says, “Leave the cities and dwell in the rock, inhabitants of Moab. Be like a dove nesting in the highest mouth of the cleft” (Jeremiah 48). Moreover, the wall which is usually constructed of stones to fortify vineyards (whence it is said in the song of Isaiah, “My beloved had a vineyard on a very fertile hill, and he built a wall around it” [Isaiah 5]) signifies the guardianship of heavenly virtues by which the Lord surrounds the Church, his vineyard, lest it be ravaged by the incursions of unclean spirits like those of wicked creatures. Hence, therefore, the Psalmist says, “The angel of the Lord encamps around those who fear Him, and delivers them” (Psalms 34). And the Apostle, speaking of angels, says, “Are they not all ministering spirits sent forth to serve for the sake of those who are to inherit salvation?” (Hebrews 1). Thus, in this secure wall, the bride and friend of Christ, like a dove, finds a hole for herself, while the Holy Church has learned to defend itself from the deceptions of the devil through angelic help. Therefore, the Lord exhorts the same Church, He exhorts every soul devoted to Him, to the exercise of holy and fruitful labor; and He says, “Arise, my love, my beautiful one, and come away. For behold, the winter is past,” and so on, until He says, “Arise, my love, my bride, and come away; my dove in the clefts of the rock, in the secret places of the cliff.” As if He openly says, “After the tempest of the Gentile life has been removed by divine mercy, after the flowers of saving conversation have already emerged on earth, after the vines have begun to be pruned by the celestial husbandmen with the sickle of discernment so that the wicked are separated from the just and the vices from the virtues, after the herald of salvation has already widely resounded in the world, after the world itself has been converted to the acknowledgment of the truth, and the most delightful fame of new life has spread among the Gentiles, I beseech you, O greatly beloved company of faithful souls, to whom I have bestowed the gifts of my friendship, whom I have deigned to unite to myself as a bride, to whom I have given the simplicity of the dove-like mind by the infusion of my Spirit, for whose health and life I have taken upon myself wounds and death, to whom I have granted the help of heavenly protection against invisible enemies; I beseech you, I say, who have been made the recipient of such gifts, not to become sluggish in idle ease, but to rather hasten to gird yourself with zealous effort and diligence in the esteemed struggle for eternal rest.” — Commentary on the Song of Songs

Cyril of Alexandria: Also in the Song of Songs we find Christ calling to the bride there described, and who represents the person of the church, in these words: “Arise, come, my neighbor, my beautiful dove. For lo! the winter is past, and the rain is gone; it has passed away. The flowers appear on the ground. The time of the pruning is come.” … A certain spring-like calm was about to arise for those who believe in him. — COMMENTARY ON LUKE, HOMILY 95

Gregory of Elvira: There is thus no doubt that winter has a double meaning, either that harshness and severity belong to it, or that it is a time for sowing with the coming of the rain. When it says winter, therefore, it refers to the present world, where the Word of God is sowed in this age like a seed of righteousness by prophets and apostles, or priests, and is fertilized by assiduous preaching, as though by rains from heaven.…But with the passing of winter, that is, the tribulations of this world, and the cessation of the rains, that is, the preaching of the Word of God, and the subsequent arrival of the joy of Spring (which designates the coming of Christ’s vernal kingdom in great peace), then the bodies of the saints everywhere will emerge from the graves of the earth like flowers—lilies or roses—pure white with holiness and red with passion. — EXPLANATION OF THE SONG OF SONGS 4:13, 15

Jerome: Then the bridegroom makes answer to the bride and teaches her that the shadow of the old law has passed away and the truth of the gospel has come. “Rise up, my love, my fair one, and come away, for lo, the winter is past, the rain is over and gone.” … “The voice of the turtle [dove] is heard in our land.” The turtle [dove], the most chaste of birds, always dwelling in lofty places, is a type of the Savior. — Against Jovinianus 1.30

Jerome: Immediately the turtle says to its fellow, “The fig tree has put forth its green figs,” that is, the commandments of the old law have fallen, and the blossoming vines of the gospel give forth their fragrance.… While you covered your countenance like Moses and the veil of the law remained, I neither saw your face, nor did I condescend to hear your voice. I said, “Yes, when you make many prayers, I will not hear.” But now, with unveiled face behold my glory, and shelter yourself in the cleft and steep places of the solid rock. — Against Jovinianus 1.30

Origen of Alexandria: Each one of the blessed will first be obliged to travel the narrow and hard way in winter to show what knowledge he has acquired for guiding his life, so that afterwards there may take place what is said in the Song of Songs to the bride when she has safely passed through the winter. For she says, “My beloved answers and says to me, ‘Arise and come away, my love, my fair one, my dove; for lo, the winter is past, the rain is over and gone.’ " And you must keep in mind that you cannot hear “the winter is past” any other way than by entering the contest of this present winter with all your strength and might and main. And after the winter is past and the rain is over and gone, the flowers will appear that are planted in the house of the Lord and flourish in the courts of our God. — EXHORTATION TO MARTYRDOM 31

Robert of Tombelaine: On account of faith, Christ calls his bride his friend; a dove on account of simplicity; beautiful on account of her works. For since without faith we cannot please God, rightly through faith we are called friends, because while by faith we seek heavenly things, having cast aside earthly things, we cling to God. The soul is rightly called a dove on account of simplicity, because while it searches for the simple God with simplicity of heart, it by no means pursues in dissoluteness the foolish joy of the world, but always hastening toward eternal things, it lovingly imitates the groaning of the dove. The soul is rightly called beautiful on account of her works, because while she redeems the sins of her past life through good works, she hides, as it were, her former ugliness by assuming a better form before the eyes of the Bridegroom. Therefore the Bridegroom exhorts her to arise and come, because it is fitting that whoever hastens to the love of Christ should cast off the sluggishness of the flesh as much as he can, and gird himself quickly to attain eternal things. — Commentary on the Song of Songs, Chapter 2

Theodoret of Cyrus: It makes sense, therefore, for the bridegroom to call the bride, mature in virtue as she is, “dove,” that is, spiritual and filled with the Holy Spirit.…The bridegroom encourages and consoles his church in its struggle with trials, “peeps through the windows and looks in through the netting,” and urges her to stand fast and to fly to him.… He is saying, if you rest in the middle of the two Testaments and draw benefit from both, you will find there the manifold gifts of the Spirit. The bride, accordingly, by accepting the spiritual exhortation and lying between the lots, found the wings coated in silver through which she was bidden fly up to the bridegroom. — COMMENTARY ON THE SONG OF SONGS 2

Song of Solomon 2:11

Bede: For now the winter is past, etc. This is what the Apostle says: The night is far gone, the day is at hand. Let us then cast off the works of darkness and put on the armor of light (Rom. XIII). For as the darkness of night is correctly expressed by the harshness of winter and rains, so too is the storm of unbelief, which governed the whole world until the time of the Lord’s incarnation. But when the Sun of righteousness shone upon the world, with the old perfidy of wintry unbelief soon departing and being driven away, flowers appeared on the earth, for the beginnings of the nascent Church shone in the faithful and pious devotion of the saints. The time of pruning has come. That is to say, as the Lord mentions in the Gospel, who, when He declared Himself the true vine and His Father the vinedresser, immediately added and said, Every branch in me that does not bear fruit He takes away, and every branch that bears fruit He prunes, that it may bear more fruit (John XV). The duty of pruning can also be properly understood according to what the Apostle says: Putting off the old man with his deeds, put on the new (II Cor. III). Explaining this himself elsewhere, he says: Therefore, putting away all falsehood, let each one of you speak the truth with his neighbor (Eph. IV). And again: Let the one who steals steal no longer, but rather let him labor, doing honest work with his own hands (Ibid.). — Commentary on the Song of Songs

Robert of Tombelaine: What is to be understood by winter, if not the austerity of the law? Which, while it held the ancient people in carnal sacrifices, did not help its observers to seek spiritual and heavenly things. We can also understand by winter the present life, which, while it assails us with constant temptations, compels us to grow sluggish in following Christ, as if by relentless rains. But let the bride now arise, because the winter has passed, since the more the last day presses near, the more the present life recedes, and the more time is drawn toward its end, the more quickly one must run, lest the chosen soul be deprived of the eternal gifts offered to it. For it is said to have “passed” because it is not doubted that it is about to pass away shortly. — Commentary on the Song of Songs, Chapter 2

Song of Solomon 2:12

Cyril of Alexandria: Such did the Savior of all become toward us, showing the most perfect gentleness, and like a turtle [dove], moreover, soothing the world and filling his own vineyard, even us who believe in him, with the sweet sound of his voice. For it is written in the Song of Songs, “The voice of the turtle[dove] has been heard in our land.” For Christ has spoken to us the divine message of the gospel, which is for the salvation of the whole world. — COMMENTARY ON LUKE, HOMILY 3

Robert of Tombelaine: The flowers are said to have appeared on the earth, because when holy souls depart from their bodies, they are received in heaven. And because in this life, although it was winter, they did not grow sluggish from good work, as soon as they departed, they gloriously flourished in the land of the living. Rightly therefore follows what he says: The time of pruning has arrived, because the more the number of the elect is gathered in heaven, the more quickly the reprobate are cut off from the Church like useless branches, so that the world may end more swiftly.

What is designated by the turtledove, if not the Church; what by the land of the bridegroom, if not that blessed life? But the voice of the turtledove is said to have been heard in the land of the bridegroom, because while the holy Church prays for what it desires, it is most mercifully heard by Christ in heaven. — Commentary on the Song of Songs, Chapter 2

Song of Solomon 2:13

Robert of Tombelaine: For the fig tree put forth its green figs, because the holy Church sent its martyrs ahead to the eternal homeland. After whom the flowering vines gave their fragrance, because throughout the whole world examples of good works increased. The vines indeed produce flowers when the individual churches lead souls previously unbelieving to the newness of faith through baptism. But the flowers themselves bring forth fragrance when believing souls spread good examples to one another and to others through a sweet reputation. But because Christ draws us by both modes of exhortation — namely, that he both admonishes us by precepts and raises us up by the examples of the saints — therefore he first commanded his bride by admonishing her to arise, and then brought the examples of the saints to her knowledge, and after the presentation of examples he again turned to the admonition of precept.

The soul rises when it lifts itself from the commission of sin; it comes when through good works it advances with the holy steps of holy desire toward heavenly things. For when a holy mind beholds the shameful deeds of its past life, when it counts up the sins it has committed, it soon blushes with shame within its own conscience, and turning to hatred everything it had loved in the world, it punishes itself with tears, and made stronger by that very repentance, it leaps free from every defilement and shakes itself loose from all the sluggishness of negligence, so that it no longer lies prostrate in base thoughts but stretches itself out through holy desires toward the longing for invisible things. This mind, therefore, rises and comes, because it both lifts itself from the weakness of torpor through compunction and, exercising itself in holy pursuits, runs toward eternal things on the feet of love. — Commentary on the Song of Songs, Chapter 2

Song of Solomon 2:14

Bede: Show me your face, etc. You who in the hidden recesses of quiet, like a dove in the clefts of the rock, or in the hole of the wall, desire to be concealed, I pray that you come forth into the public sphere of action, and show your faith from your works, and declare to others also outwardly as an example what beauty you have within. For indeed to me, who perceive the inner part of the heart, I consider your face shown when I see your action demonstrating unblemished, without spot or wrinkle or any such thing, for the benefit of others. For as long as one does something to the least of these, they do it to Me. Let your voice sound in my ears, namely the voice of praise or preaching, that is, either which praises me in psalms and hymns and spiritual songs, or which by proclaiming stirs the mouths and minds of others to my praise. Therefore, the bride shows her face to the Lord in what she does in His sight; she also shows the sound of her voice in what she rightly says before Him. It is also to be considered more attentively what He says, Show me your face. He says, yours, not another’s, that is, holy and unblemished: for such I have made it, cleansing it by the washing of water with the word; such I have perfected by the anointing of the Holy Spirit, signing upon you the light of my face. Let your voice sound in my ears, not another’s, that is, the one which I taught you to have on your wedding day, by which you promised to keep your chastity for me. Again show me your face, let your voice sound in my ears, that is, to me, not to others, show your face. To my ears, not others, remember to give your voice; that is, for the sake of my love, not any other reason, and take care to do good works and speak holy words; for whoever expends their good works or words for human approval shows the beauty of their face or the sweetness of their voice to externals rather than to the Creator. But also according to the letter, women who strive to beautify the face of their body for the deception of fools and to soften their words over oil are transgressors of this Lord’s precept, and therefore remain unworthy of that eminent praise by which the Lord glorifies His bride, adding, — Commentary on the Song of Songs

Bede: Because your voice is sweet, etc. Indeed, the voice of that soul is sweet to the Lord, which knows how either to announce the words of the Lord to neighbors or to resound praises to the Lord Himself sweetly with the prophet, How sweet are your words to my taste, sweeter than honey to my mouth (Psalms 119)! That face seems beautiful to the Lord, which strives to present itself as worthy to behold His face, which is accustomed to say to Him from the innermost heart, I have sought Your face, O Lord; Your face will I seek; do not turn Your face away from me (Psalms 27). However, our diligence in cleanliness will not be sufficient for us, if we do not also correct those who err, as much as we can, if we do not care to defend the weaker ones from their snares. Hence it is added: — Commentary on the Song of Songs

Cyril of Alexandria: The rock is Christ. He is a wall and a shelter to us who believe and a perfect guardian, which is denoted by the wall. When you arrive, he says, you will be protected with every defense. — FRAGMENTS IN THE COMMENTARY ON THE SONG OF SONGS 2:14

Origen of Alexandria: “Because your voice is sweet.” And who would not profess that voice of the catholic church confessing the true faith is sweet, but the voice of the heretics is rough and unpleasant, which does not speak the teachings of truth but blasphemies against God and iniquity against the Most High? Thus also the appearance of the church is comely, but that of the heretics is ugly and foul—that is, if there is someone who knows how to test the beauty of the face, that is, if there is some spiritual person who knows how to examine all things. For among the unskilled and unregenerate people the sophistries of the lie seem more beautiful than the teachings of the truth. — COMMENTARY ON THE SONG OF SONGS 3:15

Robert of Tombelaine: By the holes of the rock, moreover, I would gladly understand the wounds of the hands and feet of Christ hanging on the cross. And the cavity of the wall I would interpret in the same sense as the wound in his side made by the lance. And rightly is the dove said to be in the holes of the rock and in the cavity of the wall, because while it imitates the patience of Christ in the remembrance of the cross, while it recalls those very wounds to memory for the sake of example, just as a dove in the holes of a rock, so the simple soul finds in the wounds the nourishment by which it grows strong. Nevertheless, by the holes of the rock can be signified the mysteries of Christ’s incarnation, and by the cavity of the wall can be figured the very protection of angelic guardianship.

For what do we understand by the face, except the faith by which we are known by God? And what do we understand by the voice, except preaching? But the bridegroom commands the bride to show him her face, because whoever says he has faith must necessarily exercise himself in good works, so that through outward works the interior faith may become known. But it is also necessary that the voice of preaching follow the works, because whoever expands himself in holy works, it follows that he should exhort all his neighbors to do the same. Therefore it follows: ‘For your voice is sweet, and your face is beautiful.’ For the voice pleases and the face is made beautiful when preaching accompanies works, and in turn good works accompany preaching. — Commentary on the Song of Songs, Chapter 2

Song of Solomon 2:15

Apostolic Constitutions: [Those] who spoil the church of God, as the “little foxes do the vineyard,” we exhort you to avoid, lest you lay traps for your own souls. “For he that walks with wise men shall be wise, but he that walks with the foolish shall be known.” - “Constitutions of the Holy Apostles 6.3.18” — CONSTITUTIONS OF THE HOLY APOSTLES

Augustine of Hippo: What does “catch” mean? [This means to] come to grips with them, convince, refute them, so that the vineyards of the church may not be spoiled. What else is catching foxes, but overcoming heretics with the authority of the divine law, and so to say binding and tying them up with the cords provided by the testimonies of the Holy Scriptures? [Samson] catches foxes, ties their tails together and attaches firebrands. What’s the meaning of the foxes’ tails tied together? What can the foxes’ tails be but the backsides of the heretics, whose fronts are smooth and deceptive, their backsides bound, that is condemned, and dragging fire behind them, to consume the crops and works of those who yield to their seductions? — SERMON 364:4

Bede: This animal, which is very shrewd with respect to deceit and craftiness, represents the Jews, Gentiles and heretics, who are always plotting against the church of God, and, as it were, continuously making a racket with their babbling voices. Concerning them the command is given to the guardians of the church: “Catch for us the tiny foxes which are wrecking the vineyards.” — Commentary on Acts 19:14

Bede: Catch for us the little foxes, etc. Indeed, the foxes that destroy the vineyards are heretics and schismatics, who with the teeth of perverse doctrine are accustomed to tear apart the flourishing vineyards of Christ, that is, the unripe minds of the faithful. If only we did not know how much they tend to damage them! Therefore Christ commanded His bride, with her maidens, whom He usually calls the daughters of Jerusalem, that is, with preachers exalted in holy humility, busily in pious labor to catch the little foxes, that is, as soon as they begin to discern and challenge the tricks of the fraudulent; lest, having grown larger over time, they are driven away from harming His spiritual vineyards with that much more difficulty, as they have already accustomed to graze longer; and beautifully, He who had first spoken of the vineyards in the plural, again used the singular number. For “our vineyard has blossomed”; thus indeed, He calls many vineyards one vineyard, just as He wished to call many churches throughout the world one Church for Himself. For He said the vineyards have blossomed, to show widely germinating populations of the chosen; and rightly, where He admonished to catch the foxes, there soon marked the singular appellation vineyard, to teach that for this reason above all, heretics should be pursued and crushed, lest the infestation tear apart and scatter into parts the faith of the Church, which ought to be one. Moreover, the nature of foxes aptly aligns with the manners and words of heretics, because they are indeed very deceitful animals, which hide in holes or caves, and when they appear, they never run in straight paths, but in winding turns. How these fit with the deceit and fraud of heretics, anyone can easily understand. It should not be overlooked that He did not say, “Catch for yourselves,” when speaking to the children of the Church, or “Your vineyard has blossomed”; but, “Catch for us the little foxes, for our vineyard has blossomed”; so that He might more strongly incite all, who could, to conquer or correct the wickedness of heretics or bad Catholics, showing that they serve Him in this endeavor, and to demonstrate Himself as the defender of the vineyard, which is the rewarder of pious labors. Rightly, therefore, His beloved friend and bride responds immediately with the simplicity of a dove’s heart: — Commentary on the Song of Songs

Gregory of Elvira: It calls these foxes “little” because there are also greater ones. Indeed, the ruling powers of the world are greater at raging than the fallacies of the heretics are at seducing. They are both equally evil, but their respective powers to punish are unequal, for the heretic coaxes to destroy, but the Gentile rages to conquer, the former being peacefully deceptive and the latter being cruel in persecution. But the Lord commands that both receive appropriate dispositions from the keepers of the vineyards, that is, from the leaders of the churches. — EXPLANATION OF THE SONG OF SONGS 4:25

Nilus of Sinai: [Those] who spoil the church of God, as the “little foxes do the vineyard,” we exhort you to avoid, lest you lay traps for your own souls. “For he that walks with wise men shall be wise, but he that walks with the foolish shall be known.” — CONSTITUTIONS OF THE HOLY APOSTLES 6:3.18

Richard Challoner: Catch us the little foxes: Christ commands his priests to catch false teachers, by holding forth their fallacy and erroneous doctrine, which like foxes would bite and destroy the vines.

Robert of Tombelaine: By the foxes, heretics are designated; by the vineyards, individual Churches. But the foxes destroy the vineyards, because through heretics the Churches are dried up from the greenness of right faith. They are rightly called “little,” because although they are inwardly puffed up against the truth, outwardly they pursue humility in their words through pretense. They are then caught by holy preachers when, in the course of disputation, they are refuted by the judgments of truth. Indeed, holy preachers are sometimes called dogs by way of comparison, because through their constant preaching, as if by relentless barking, they strive to drive all adversaries away from the flock of sheep. These dogs catch the foxes for Christ, because while they faithfully love their leader, laboring for love of him, they lead the evasive heretics out from the entanglements of their questions, as if from dark dens into the light of truth. The reason the destruction wrought by the foxes is to be feared is made clear when it says: ‘For our vineyard has flourished.’ The vineyard has indeed flourished, because the holy Church through baptism has brought her children to a new manner of life in the faith. For these there is reason to fear lest they be corrupted by heretics, because when any believers are regenerated into the newness of Christ, the more tender each one is, the more quickly he is seduced into error. There is every reason to fear for the blossoms, lest they perish, because while anyone has not yet grown strong toward perfection through long practice, if he is bitten by a venomous tooth, he easily fades from what he had attained. For every perfected soul does not easily lose what it has long exercised itself in, because the more frequently it has tasted with its innermost palate how sweet the Lord is, the more steadfastly it holds to the righteousness of the bridegroom and spurns what is crooked. — Commentary on the Song of Songs, Chapter 2

Theodoret of Cyrus: “Catch us little foxes that demolish vineyards.” Some commentators actually applied “little” to the “vineyards”; but the sense is no different in either case. By “foxes” he refers to those with a deceitful attitude who harm the Lord’s churches that are just beginning to flourish—hence his saying “our vines blossom.” By “foxes” he is hinting at the heretics warring against people in the church and endeavoring furtively and deceitfully to steal away those not yet made firm in the faith. By persuasiveness in word and by the snares and intricacies of argumentation they lead astray those of simpler disposition and damage the vines. For this reason he bids those exercising the teaching role to hunt them down and ensnare them with the arguments of the truth and rid the blossoming vines of this damage. — COMMENTARY ON THE SONG OF SONGS 2

Song of Solomon 2:16

Ambrose of Milan: Without any loss therefore, he passed by the guardians, and the Word mixed with the daughters of that heavenly city seeks, and by seeking it arouses love in himself, and where it seeks the Word, it recognizes. It knows what waits among the prayers of the saints, and what clings to them, and understands how it feeds his Church, or the souls of his righteous ones among the lilies. The Lord demonstrated this mystery to you in the Gospel when he led his disciples through the fields on the Sabbath. Moses led the people of Judea through the desert: Christ leads through the fields, Christ leads through the lilies; for through his passion the desert blooms like a lily. — On Isaac and the Soul

Bede: My beloved is mine, and I am his, etc. The meaning of this response is as broad as it seems to be briefly concluded. For it may rightly be understood in this way: My beloved is mine, and I am his, we are united by true and sincere love. It may also be understood in this way: My beloved has promised me such words of His divine exhortation, consolation, and promise, and I will always offer Him a clear face of my conduct and a pure voice of my speech and grace. But it can also be very decently accepted that, since pronouns usually have great force, the Church, that is, the multitude of all the elect, says, My beloved is mine, and no other; and again, My beloved is mine, not to anyone else, implying that He grants eternal favor of His love and repays fruitfully; and I am His, not to anyone else; I am His, not any other crowd of people, implying that I am always united with Him in full devotion of humility and obedience. To all these meanings aptly fits what follows: — Commentary on the Song of Songs

Bede: Who feeds among the lilies. That is, who is accustomed to rejoice in the most radiant and sweetest fragrance of my virtues, who delights in the most pleasing fruit of the glittering churches throughout the world. Thus indeed the holy universal Church is sometimes described in the plural as lilies, sometimes in the singular as a lily. For as it says, As a lily among thorns, so is my beloved among the daughters. Similarly, it refers to vineyards in the plural, where it says: Blooming vineyards; and again in the singular as a vineyard, where it adds, For our vineyard has blossomed, it represents the one Church. It is named in the singular because there is one heart and one soul of the multitude of believers (Acts IV); and it is also very aptly named in the plural because that unity of faithful heart and soul is no longer contained in a few, but in a multitude of believers. Noteworthy is also that lilies, even in that they are accustomed to heal limbs burned by fire, correspond to the acts of the saints. If they chance to detect hearts being burned by the flames of vices, they immediately extend the help of brotherly love to heal them, and lest the heat of desire or luxury, arrogance or anger, or other crimes overwhelm them, they provide them with the refreshment of their consolation and exhortation with diligent care. Some interpret the Lord feeding among the lilies as among the purest choirs of virgins, and rightly so, because both their chastity of the flesh shines outwardly and the brilliance of their inviolate hearts shines inwardly. Again, the Lord feeds among the lilies, that is, among the most pleasing virtues or bands of saints, in the very reason that He is born among them; for since He Himself, the Mediator of God and men, willed to be of one nature with His Church, hence the same Church is often called His body and He the head of the body of the Church. He feeds among the lilies when the number of the faithful within the Church is increased through the fountain of regeneration. He feeds among the lilies when the faithful, who are certainly members of Him, advance in the love of the highest by the illustrious examples of previous faithful. And it is noteworthy that here the beloved is said to feed, while above he is said to lead the pastures: the bride saying, Tell me, whom my soul loves, where you feed, where you rest at midday; for he is fed in us, because we are His body, and members from His member; He feeds us because He is our head, in whom we all rightly glory, each saying, But now has He exalted my head above my enemies, implying that He will also later exalt us, and gather us to the head; and since this pasturing of the Lord, which takes place in the progress of His saints, extends to the end of this age (for when they reach His vision, they will have nothing further to advance in), it is rightly added: — Commentary on the Song of Songs

Robert of Tombelaine: As if she were saying: I hold firmly to the friendship of my beloved, because I feel his constant goodwill toward me. For while I have his kind intimacy, whatever I hear from barking enemies against him is grievous to me. And while in his constant presence I see what he is like, if adversaries bring forth any error, I do not depart from the truth that I have come to know in the sight of him. About which there well follows: ‘Who feeds among the lilies, until the day breathes and the shadows decline.’ What is signified by lilies, if not souls? Which, while they retain the brightness of chastity, smell sweetly to all their neighbors through the reputation of good fame. The bridegroom therefore feeds among the lilies, because without doubt he is delighted by the chastity of souls, which both preserve purity of the flesh in themselves, and please him through pure thoughts in his presence, and give examples to their neighbors like the sweetness of fragrance. — Commentary on the Song of Songs, Chapter 2

Theodoret of Cyrus: They who are blessed by the boons of God and have learned to know these passages and others like them, kindled with warm love for their bountiful Master, constantly carry on their lips this his dearest name and cry in the words of the Song of Songs, “My beloved is mine, and I am his.” — LETTER 146

Song of Solomon 2:17

Ambrose of Milan: For thus he says: “I to my brother, and his desire is towards me.” He repeats this meaning in a different way three times in the Song of Songs. In the beginning, he says: “My brother to me, and I to him, who grazes among the lilies, until the day breathes and the shadows flee away.” Then he says: “I to my brother, and my brother to me, who grazes among the lilies.” In the end, he says: “I to my brother, and his desire is towards me.” First, as a foundational instruction for the soul, he said: “My brother to me.” For with him as my teacher, my soul also took on an attachment to God: which follows, according to progress: thirdly, according to perfection. In the first, the soul still sees shadows as in an instruction, not yet moved by the revelation of the approaching Word, but for this reason the days of the Gospel did not yet shine on it: in the second, it gathers the sweet scents without the confusion of shadows: in the third, it now provides perfect rest in itself with the Word; that it may turn over on it, bend its head, and rest, holding the merit which it could not previously find in its search. — On Isaac and the Soul

Aponius: In this verse, the Lord’s resurrection is taught and foretold. Just as the apostles were afraid without him, terrorized by the treachery of the Jews, so also is the soul, which, in a certain sense, is naked and unarmed without the assistance of the Holy Spirit, terrorized by the treachery of demons. — EXPOSITION OF SONG OF SONGS 5:4

Augustine of Hippo: Since, then, there are in the Old Testament precepts that we who belong to the New Testament are not compelled to observe, why do not the Jews realize that they have remained stationary in useless antiquity rather than hurl charges against us who hold fast to the new promises, because we do not observe the old? Just as it is written in the Canticle of Canticles: “The day has broken, let the shadows retire,” the spiritual meaning has already dawned, the natural action has already ceased. “The God of Gods, the Lord has spoken: and he has called the earth from the rising of the sun to the going down thereof.” — IN ANSWER TO THE JEWS 6:8

Bede: Until the day breaks, etc. That is, until the eternal light of the future age arises, and the shadows of this present life, that is, of ignorance or error, under which even we faithful now walk, who use the lamp of the word of God, until they pass away. For when that day desired by all nations begins to break forth, the Lord will no longer feed among the lilies, that is, among the assemblies of the saints, whom He will rather refresh with the eternal vision of His glory. “I will be satisfied,” he says, “when your glory is revealed” (Psalms 16); and, “Blessed are those who hunger now, for they shall be filled” (Matthew 5). Nor is this, which compares present life to the shadows of night, and future life to the day, contrary to the apostolic saying; which testifies of this life we now live, saying, “The night is far gone; the day is at hand” (Romans 15); for, to speak briefly, the present life of the faithful, who, casting off the works of darkness, put on the armor of light, is indeed day in comparison to the unbelievers, who know or love nothing of true light; but in comparison to the future blessedness, where true light is seen eternally, it is still a very dark night. However, because the holy Church in this world recognizes two spiritual lives, one active and the other contemplative, Divine Scripture customarily speaks now of this, now of that, and now of both together. Above, making mention of the contemplative life, it says of the Lord, “Behold, he comes leaping upon the mountains, skipping upon the hills. My beloved is like a gazelle or a young stag.” And then beginning with the active life, it says, “Behold, he stands behind our wall,” and so on, until it says, “Catch us the foxes, the little foxes that spoil the vines, for our vines have tender grapes.” All these things, well considered, urge us to the duty of good action. Then he adds of both together, “My beloved is mine, and I am his; he feeds among the lilies until the day breaks and the shadows flee away”: for in both lives the beloved feeds among the lilies, because the Lord delights in the pure outward works and the sweet inner contemplation of the eternal ones of his chosen ones, and he is refreshed in his members. And this until the true light of day breaks, for then neither are we troubled by any labor of good work, nor do even the most perfect behold heavenly things through a glass darkly and momentarily, but the whole Church will see the King of Heaven in His beauty forever: of which vision, since any taste, however slight, greatly delights the spouse of Christ, it is aptly added: — Commentary on the Song of Songs

Bede: Return, be like, my beloved, a roe or a young deer, etc. Because, he says, you have stirred and provoked me to cultivate the vineyards, that is, to instruct and multiply the faithful people, who have been ordered to drive away the cunning plots of attackers, like little foxes, from these same vineyards, because you wanted me to show my face to you, although you have not yet promised to reveal your face clearly to me, but making your acquaintance partly known to me, as if you speak to me through windows and lattice work. I beseech you to return more often from general instruction, to illuminate more sublimely the hearts of the more advanced, and just as the gaze, though rare, is with delight seen on the mountains from the roe or the young deer, so may your presence be any kind of traces of your greatness in the exalted minds. I pray that you reveal the sweetness of immortal life, which you promise to all my members in recompense, to be speculated upon even by some along the way, albeit from a distance. Furthermore, the name of the mountains suits the minds of those who have learned to open the eyes of the heart to the contemplation of heavenly things; when it is said, Over the mountains of Bether. For Bether is interpreted as a rising house, or a house of watches; and those who ascend more diligently in mind to the desires of the higher things, who more zealously watch to receive these, deservedly see the heavenly mysteries more excellently than others. But if it is read, as some manuscripts have, Over the mountains of Bethel, that is, the house of God, it has no question at all; for it is clear that the hearts of the righteous are rightly called mountains of the house of God, as opposed to the mountains of Samaria and Esau, and the like, that is, of heretics and all the proud. In another edition, we have seen written instead of this name, Over the mountains of spices and perfumes, which equally fits the minds of the saints, who are not dried up by vain thoughts, but, as with the healthful juices of the aromatic tree, are always refreshed with the internal sweetness and charity: about which juices and perfumes it has been signified often in this volume under the name of incense, myrrh, and aloes, and the like. But because lovers of truth come not only from the Jews but also from the Gentiles, and from both peoples one Church of the faithful is gathered, it remains in the song of love, after the vocation of Judea and the most sweet dialogue with its Redeemer, also to relate specifically how the Gentiles, in what order, have come to the recognition of salvation, and with what love they have held this found. Thus follows the voice of the beloved Church from the Gentiles. — Commentary on the Song of Songs

Cyril of Alexandria: With the barren synagogue abandoned, she asks the bridegroom to come to those downtrodden and humiliated and formerly idolatrous souls who will be raised with him to heavenly heights. — FRAGMENTS IN THE COMMENTARY ON THE SONG OF SONGS 2:17

Nilus of Sinai: He pastures his flocks among the lilies, therefore, although he does so only until the coming day emerges and the shadows begin to move on. Since the majority of people think that the events which are passing and not stable are fixed and will remain, because their faculty of discernment is obscured by the darkness of ignorance, they have need of the daylight in order to see that the shadows of the things of this world dissipate and have no permanence. For all present realities are shadows, drawing their origin from the good things of the heavens yet subsisting like shadows, only resembling the truth of the things there above. But once the night has passed and the dawn has arisen, the nature of things from on high is clearly seen, as if in sunlight. Then people realize: “Our life on the earth is a shadow.” Then they say, “My days, as the shadow, are in decline,” indicating how feeble and quick to vanish is temporal success. The one who says, “If there are many gods and many lords, yet for us there is only one God the Father, from whom all things come and for whom we exist, and one Lord Jesus Christ through whom all things come and through whom we exist,” can also say, “My beloved is mine, and I am his,” for the meaning is identical in each text. For anyone who renounces both gods and lords lays claim to the one God and Lord, from whom he exists and to whom he returns. “For,” it says, “for us there is one God from whom all things come and for whom we exist,” thus declaring clearly that “he is mine, and I am his.” …Regarding the expression “the shadows move on,” it is necessary to consider … that it refers to the abrogation of the works of the law. That is the shadow frequently cited by Paul as “the law having the shadow of good things to come and not the very image of the realities,” and again “These are only a shadow of the things to come, but the substance is of Christ,” and again, “They provide a copy and a shadow of the heavenly realities,” meaning the priests that functioned according to the law. Thus it is indicated for certain that, the shadow of the law having moved on, the truth of grace now governs, established upon the rock against which “the gates of hell shall never prevail.” … It should also be remarked that it is everywhere necessary for the Word to rest upon the mountains, or at least upon the hills. And if the Word is ever found in the valleys or chasms, he is found there by reason of his great condescension and with the intention to restore those who are down there to the higher realities, on account of his love for humankind. — COMMENTARY ON THE SONG OF SONGS 64-66

Robert of Tombelaine: The day will then breathe, and the shadows will decline, when eternal life appears and the present life comes to an end. For that will be day, but here is night; because here we are dim in our vision, but there the day itself, which is the whole truth, will shine forth to our minds. Toward this day souls earnestly strive to arrive; for its sake they preserve justice unstained as much as they can; and because without Christ they can do nothing, they invoke his help and desire his intimacy. While he considers their mind, he is near and kindly helps them, and the more they advance, the more intimately he always loves them, until, when the darkness of the world is ended, he leads them, now made perfect, to the light of eternal life. Because they greatly desire this light and believe it will be seen when the Lord comes to judgment, therefore with the greatest desire they say:

The Beloved departed from us bodily when after the resurrection he ascended into heaven. But he will return when, at the end of the world, with the bodies of men having been raised, he will be manifested to all in judgment. He will truly appear like a gazelle and a young stag, because coming in our flesh to judgment, he will show himself to all. For by the gazelle, which is a clean animal, the Church is designated, which while it dwells in mind among heavenly things, feeds as it were upon the mountains. And by the deer, what else is designated but the ancient fathers, from whose flesh Christ was born and presented to the world as a young stag? Now Bethel is interpreted as “house of God.” Which is rightly called the Church of God, because the Lord dwells in it, while our hearts are cleansed through faith. Therefore upon the mountains of Bethel he will appear like a gazelle and a young stag, because he will come to judgment in that form of humanity which he took from the Church, when in this world he was born humbly from the lineage of the fathers, like a fawn from deer. He will truly appear both like a gazelle and upon the mountains of Bethel, because in his human form he will be like the Church, and yet he will stand forth more sublimely in the Church above even the highest ones, who rise up like mountains. — Commentary on the Song of Songs, Chapter 2