Psalm 45 (44):15Meaning & Commentary from the Church Fathers

Consequently, he proclaims, "Her neighbours shall be brought unto Thee." This refers to those who are not only physically near but also aligned in lifestyle and doctrine, which cannot classify them as heretical virgins, for they are distant from this queen. "They shall be brought with joy and gladness." Notice how the apostolic teaching shines through as the prophet reveals an apostolic principle. Which principle is it? "But such (who marry) shall have tribulation according to the flesh" (1 Cor. 7:28). Just as those who marry experience tribulation, so do the virgins experience cheerfulness and joy. The married woman attends to her children, husband, household, servants, relatives, in-laws, and grandchildren, along with the numerous concerns of married life (but we will refrain from detailing these concerns). However, the virgin, having been crucified to the flesh, having detached herself from the present, transcending worldly distractions, and consistently looking heavenward, revels in the joy of the Spirit and savors gladness. The prophet speaks not only of the present but also of the future, when virgins with pure and bright lamps will emerge to meet the Bridegroom (Matthew 25:7). The temple of the king is referred to here as the abode of the King, and the aleph symbolizes the bridal chamber.

How fervently do the virgins now seek the favor of this King! What compels them towards Him? Primarily because the Church has paved the way for them. After her, virgins will be presented to the King. Her closest kin will be welcomed before Thee. Those who come to Him are not strangers but beloved members of her family. As he addressed the King, he shifts his focus to Him, stating that her closest relations shall be brought to Thee.

Matthew 6:4), engaging in prayer and righteous acts solely for the gaze of God, possess all glory ‘inwardly,’ akin to the ‘daughter of the King.’ Thus, the ‘golden robes’ she wears are also ‘inward.’ One should not focus on outward adornments or physical beauty but envision a garment worthy of the one made in the Creator’s likeness, as the Apostle states: ‘We have taken off the old man ... and have put on the new, being renewed in mind in the image of Him who created’ (Colossians 3:9-10). Those who don the ‘heart of compassion, kindness, humility, gentleness, and patience’ (Col. 3:12) are adorned inwardly, reflecting the inner being. Paul, through the Lord Jesus, advises us to ‘put on’ (cf. Rom. 13:14) not according to the outward self but rather in a manner that wraps our minds in the remembrance of God. The essence of a spiritual garment is formed when uplifting words are matched by deeds that align with them. Just as we weave threads together to create a garment for the body, so too, when our spoken words are followed by corresponding actions, a magnificent robe for the soul is crafted, exemplifying a virtuous life in both word and deed. The cassocks attached to this garment have spiritual significance, termed as golden. Since the word encompasses more than action, it serves as a sort of cassock derived from the fabric of our activities. The bride of the Lord is accompanied by souls untouched by erroneous teachings, and they will be presented to the King alongside her. Let those who have dedicated themselves to virginity listen, for the virgins will be brought to the King; but those who are closely aligned with the Church will follow her without straying from its goodness!

The Hebrew text addresses the bride until it states, ‘I will appoint princes in all the earth,’ expressing, ‘She is led to the King in her robes, the virgins following her, her companions being led there; they come with joy and celebration and enter the King's hall.’ The distinction among souls who believe in Christ is highlighted in the Song of Songs, where it mentions: And eighty concubines and countless virgins, yet there is only one, my dove, my beloved, my companion, of whom it is said: The virgins saw her and called her blessed, the queens and concubines praised her (Songs 6:7-8). She is the one who is perfect and sanctified in both body and spirit, honored with the titles of dove and companion. She is described as the daughter of whom it is said, ‘The queen shall stand at Thy right hand, in a gilded attire.’ Those who have transcended the trials of this world and long for the everlasting kingdom are referred to as queens. Meanwhile, she who has undergone the eighth-day circumcision but remains unmarried is known as a concubine. All those believers who have not yet embraced the Bridegroom or borne fruit by Him are categorized as young men. I believe that among the virgins who follow the Church and are in the first degree of purity belong you (Principia), along with all who maintain integrity in both body and spirit. The ornate garment worn by the queen for her Bridegroom symbolizes the lavish attire referred to in the Septuagint – the garment is richly embroidered.

The bride represents those who are perfected in virtue, thus holding a higher status than the virgin. The elevated language suggests that those wives who cherish virginity resemble the Virgin Mother of God; through their imitation, they aspire to follow her, so that by adhering to their own purity, they may also be regarded as mothers of Christ. Gregory, esteemed in theology, states: "Christ is from the Virgin; maintain your virginity, wives, that you may become mothers of Christ." The mention of her sincere offerings shall be presented to You. These are the souls who approach the Bride and Daughter of Christ through their faith and actions, and who, being somewhat lower in virtue, will ultimately be brought to You, O Lord. As St. Basil articulates, some souls will accompany the Bride of the Lord—those who have remained untainted by false teachings and will be presented to the King following the Bride. Those who vow to preserve their virginity for the Lord must understand that the virgins who are closest to the Church and adhere to its teachings will be esteemed, unlike those wandering outside the righteous path of the Church. Theodoret explains that since not everyone has reached the highest level of perfection, he distinguishes some as brides who are perfect in virtue and others as virgins who faithfully hold to the truths they have received. He refers to these individuals as followers of the queen who enter together with her into the dwelling place of kings. This distinction is made clear by the Lord's teaching: "My Father has many dwellings."

Our Lord Jesus Christ spoke to His Father, with the Apostles and all believers present, saying: I pray not for these only, but also for those who believe their word for My sake; that all may be one (John 17:20). How will they achieve this oneness? As Thou, Father, art in Me, and I in Thee, that they also may be one in Us (John 17:21). Do you perceive how He embodies both the King and the temple of all the redeemed? Understand further that all believers form His Church, the Queen, while the faithful souls who follow her symbolize the temple and peace of the King and God. First, recognize this truth from Christ, who declares: I in them, and You, Father, in Me, that they may be made perfect in one (John 17:23). Additionally, know this from His disciple, who proclaimed, Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? (1 Cor. 3:16). Do you see how the Apostle's words align with the Lord's words? These teachings demonstrate that the Church constitutes the temple, the city, the realm of the King God. Be aware that the same God who spoke through the Prophets and Apostles in the past continues to communicate through them today.

The feast of the Presentation of the Blessed Virgin in the Temple of the Lord serves as a significant initiation into the procession of virgins towards the King. Thus, it is appropriate that this feast be designated for one of the temples honoring those who dedicate themselves to God. In celebrating this feast, may they behold their Divine yet approachable Predecessor and genuine Patroness, as she begins her journey towards ultimate perfection, inspiring them to follow in her footsteps and motivating them to strive for an intimate union with God.

A succinct depiction of the journey to God can be drawn from the same Psalm of David from which these initial words are taken, further clarified by St. Basil the Great. This Psalm illustrates the initial steps toward bringing the soul to God through these words: "Hear, O daughter, and consider, and incline your ear; forget your people and your father's house. And the King will desire your beauty, for He is your Lord, and you shall worship Him." (Psalm 44:11-12). St. Basil provides insight into these words: "The Prophet calls the Church to listen and observe the divine commands. By addressing her as 'daughter,' he signifies her as one created for Himself through His love. 'Hear and see.' The term 'see' urges her to contemplate and gain insight; consider creation and, through its order, ascend to the contemplation of the Creator. Then, humbling her pride, 'incline,' he instructs, 'your ear'; avoid worldly distractions and embrace the humility found in the Gospel. 'Incline your ear' to this teaching to depart from sinful customs and vain traditions. Why 'forget your people and your father's house'? Everyone who engages in sin belongs to the devil." (1 John 3:8). This call is to reject demonic doctrines, abandon sinful indulgences, and disregard alluring temptations. The reason for calling her 'daughter' is to urge her to detest her earthly origins that lead to spiritual destruction. By forsaking these evils, she will find her 'goodness' and present herself to the Bridegroom, the King, recognizing Him as her Lord worthy of worship. The phrase "For He is your Lord" emphasizes the necessity of obedience, as all of creation is called to worship Him.

Further, the Psalm presents the ideal of drawing near to God in these words: "All the glory of the King's daughter is inward; she is clothed in golden robes and adorned in fine jewelry. The virgins will be presented to the King, following in her footsteps, her faithful ones shall be brought to You." (Psalm 44:14-15). St. Basil elaborates on this verse regarding the Church: "When she has freed herself from old corrupt teachings and, having heeded instruction, has forgotten her past, then the Holy Spirit, recognizing her inner purity, will declare: 'All glory' belongs to the King's daughter, the Bride of Christ, who, by adoption, has become a daughter of the King, with her glory rooted in her inner virtue. These words encourage us to enter into the profound sacramental splendor of the Church: for true goodness resides within the Bride. One who beautifies themselves for the Father, who sees in secret, does all things not for human approval but solely to be pleasing to God — this person embodies the glory of a King's daughter. The golden garments they wear are spiritual, not material; one must seek attire that reflects being made in the image of the Creator, of whom Paul writes: "Put off the old self with its practices and put on the new self, which is being renewed in knowledge in the image of its Creator." (Colossians 3:9-10). This inward clothing represents the inner person, adorned with virtues. Paul also counsels us to be clothed with the Lord Jesus, calling for our minds to be filled with the memory of God. A spiritual garment is adorned as our actions follow our teachings. Just as a physical garment is created from intertwining threads, a noble garment is formed when words are matched by deeds, suffusing the soul with life. "But these garments are offered for an inner vesture, hence they are termed 'golden'; for words surpass actions in significance, much like certain elegant robes whose excellence reaches from design to production. Some souls will follow the Bride of the Lord, who, having not embraced worldly concepts, shall be brought to the King in her company. Those who have vowed their virginity to the Lord should take heed, for it is such virgins close to the Church who will support her and not deviate from her goodness."

To this profound guidance from the Church’s esteemed teacher, I add this humble thought: "They shall hear." I also assert that those who have committed themselves to virginity for the Lord, as well as all who have pledged their souls to Christ and received His adoption in Baptism, are called by the Holy Spirit, following the Church toward Christ the King, to this path of perfection and the joyful bliss it encompasses. "Hear, O Christian soul!" For as the Church universal is summoned, so too is every individual soul. Attend carefully to what God conveys through scripture, doctrine, and your conscience. Hold on to the truth you receive; do not let the message of salvation slip away. "Hear and see." Can the Christian soul not only hear God's call but also perceive Him? If you doubt me, you might, yet the Divine David spoke the truth: "I have set the Lord always before me" (Psalm 15:8). Strive to see His presence—in the wonders of creation outside you and within your own heart. You will understand and retain His word profoundly when you focus on Him who speaks. "Incline your ear." Listen to the life-giving teachings with humility, for the lofty God speaks, yet only the humble perceive Him clearly and recognize His voice. The voice of grace is gentle, but the world is tumultuous; resolutely turn away from distractions and direct your spirit's attention to God. "Forget your people and your father's house." Here, forgetting signifies not a loss of memory but a disengagement of the heart. For instance, we might accuse a friend of having forgotten us if they do not show love or affection. Those who have dedicated themselves to the Lord and thus distanced themselves from their worldly familial ties must strive to enclose their hearts even further within this sacred barrier, minimizing interactions outside. It is true that until they renounce what lies beyond this boundary, they may not discover what they seek within. First, "forget your people and your father's house," then "the King will desire your beauty." Wherever you reside, whatever ties you have, dear soul, you must abandon your past, dismiss sinful ways, and insist that your love for Christ surpasses all worldly affection. "And the King will desire your beauty; for He is your Lord, and you shall worship Him." When you cease to crave the emptiness of earthly pursuits, the King of Heaven will seek your goodness. In this manner, you will recognize Him not just as the Lord of all, but as "your Lord." At that moment, worship will become an act of joy and delight, no longer compelled by obligation but driven by love—as a bride for her bridegroom, as a daughter of the King. You will no longer strive merely to please Him with your virtues; instead, He will adorn you with His graces, enveloping you with the wedding garments of a bride and the royal attire of a king's daughter. Will the spoken word ever penetrate the sacred space of the Bride of Christ to reveal even a glimpse of Her splendor? Not until the final judgment and revelation of God's children and the coming of glory, for "all the glory of the King's daughter is inward." Let us close with the words of St. Basil: "These teachings inspire us to delve into the profound sacramental glory of the Church, for true goodness shines from within." Amen.

While ostentation is critiqued in both commoners and rulers, it is important to recognize that a degree of dignified splendor appropriate to kings should not be dismissed. Thus, the bride of the king is portrayed here, adorned in golden garments, accompanied by a retinue of maidens who celebrate alongside her.