Song of Songs 3:8Meaning & Commentary from the Church Fathers

The text effectively outlines the details of his palace, feasts, and lifestyle during his reign but offers no unique insights regarding his bed. Therefore, we must not linger on a superficial interpretation but should direct our contemplation toward its spiritual significance. For what glory can sixty warriors bring to the marriage bed when their knowledge dwells solely in military fears and their attire consists of weapons, all while the terror of the night surrounds them? The term ‘terror’, as articulated in the scripture, signifies a frantic fear arising from nocturnal anxieties. Thus, we are compelled to uncover a deeper meaning consistent with previous insights. What does this denote? It appears that divine beauty possesses a dignity that starkly contrasts with physical allure, emerging as both fearsome and awe-inspiring. Physical beauty invokes desire that is pleasant to behold, far from any horrifying or agitated temperament; conversely, this pure beauty embodies a courageous awe. For the lustful and impure desires of the flesh act as a form of theft, ensnaring the mind and, ensnaring its will, frequently leading to captivity, opposing God’s will, given that, as the Apostle states, “the wisdom of the flesh is enmity against God” (Romans 8:7). Therefore, it is fitting that the love of the Divine arises from the antithesis of bodily desire, so that when the latter is governed by turmoil, indulgence, and superficial luxury, the boldness that brings terror and astonishment feeds the love for God. When valorous determination frightens and drives away the snares of sensual pleasure, the pure beauty of the soul becomes unveiled, untainted by any form of carnal desire. Thus, the King’s marital bed must inevitably be guarded by warriors whose battle readiness and swords at the hip instill dread and amazement in the minds clouded by night, waiting to ensnare the righteous in darkness (Psalm 10:2). That the armor of those who surround the bier is destructive to impure delights becomes evident in the assertion, “All are trained to engage in battle: the man, with his weapon at his thigh.” The one who carries a sword at their thigh is equipped to wage war against flesh and blood appropriately. And he who understands the profound concepts and mysteries of Scripture knows that the thigh symbolizes the Word; therefore, anyone who is girded with this formidable weapon, namely, the sword of purity, is worthy of the imperishable marriage bed and is considered among the strong men of Israel, deserving a place among the sixty warriors. While the significance of this number may hint at deeper mysteries, only those illuminated by the grace of the Spirit can decipher them. It is prudent to accept the initial meanings found in the words, as Moses commanded during the Passover, prohibiting those who feast on the outwardly visible meats from probing the hidden subtleties residing within the bones (Exodus 12:10). Should anyone wish to understand the concealed depths of the Word, let them seek the One who unveils the profound truths. However, to avoid the impression that we bypass the text without reflection and to remain faithful to God’s command to “examine the Scriptures” (John 5:39), we must delve into what has been expressed concerning the sixty. Twelve rods, representing the tribes of Israel, were taken by Moses as commanded by God; yet one rod stands out above the rest as the most fruitful. Likewise, Joshua collected stones from the Jordan, one for each tribe, and none were deemed unworthy; all were equally accepted as testaments to the sacred act in the Jordan. There is significant harmony in these narratives, as the Scripture illustrates a journey of the people toward perfection, so that initially one living and vibrant rod was found while the others were discarded as dry and lifeless. Yet after an extended period, when Israel had gained a fuller understanding of God’s laws, and had accepted the second circumcision performed by Jesus, when the stone knife figuratively cleansed them of all impurity, it was only natural that all stones from the tribes of Israel received full acknowledgment. As time progressed and Israel’s strength grew, the Word speaks of “the strong of Israel,” leading to the choice of five warriors from each tribe armed with swords, bolstering the strength of the Divine bier. Hence, it is vital that each tribe contribute these five formidable guardians to the King’s bed; without them, the number would feel incomplete. But can we ponder why five warriors from each tribe are selected to protect the King’s bed and why these five are equipped with swords at their sides to instill terror among adversaries? Or is it evident that a single stone represents these five warriors, each of whom serves the senses with a weapon specific to their function? The sword of the eye must gaze constantly upon the Lord, looking straight ahead devoid of any unclean sight. The sword of the ear implies attentiveness to divine teachings and avoidance of vain words. Similarly, there are swords for taste, touch, and smell, each fostering abstinence and protecting the senses appropriately. From this protective stance, darkened thoughts are struck with trepidation, given that night and darkness are often conducive to tempting the souls, as the Prophet expresses, “In darkness, the wild beasts roam seeking to devour the flocks of God, for it is said: ‘You make darkness, and there was night, in which all the beasts of the field will pass’” (Psalm 103:20-21). Since everyone who attains salvation becomes an Israelite, as it is stated, “Not all who are of Israel are Israel” (Romans 9:6), one who looks to God in this proper manner is accordingly named. It characterizes an individual who seeks God not to yield to sin through their senses, as no one can serve two masters; thus, the one is rendered disloyal to the other. Hence, all who are saved form one bed in the King’s presence. For blessed are the pure in heart, for “they shall see God” (Matthew 5:8); those who see God rightly are aptly called Israel. This name is, for reasons that remain hidden, distributed among twelve tribes, and thus the complete number of the saved aligns perfectly with sixty individuals taken from each tribe, each divided into five guardians based on their senses. Therefore, the singular King’s bier is encircled by all who have donned “the full armor of God” (Ephesians 6:11), those who embody the essence of Israel. Since with the valor represented in the twelve tribes, the complete strength amounts to sixty, all shall serve under the united captaincy of the one Bridegroom, forming one body, one Church, one nation, one bride. The bier signifies the resting place for the saved, as revealed by the Lord’s words to him who knocks at the door in the night: “The doors are shut, and the children are with me in bed” (Luke 11:7). By this beautiful language, He refers to those who, through righteousness, have achieved a state of impassibility, calling them children. This indicates that the good cultivated through our efforts is not distinct from the original nature granted to us. For he who girds himself with the sword through dedication to a virtuous life has extinguished passion within himself; a child is untouched by such passions due to their age, as youthful immaturity does not allow for the presence of passion. Thus, it is evident that there are guardians on the bed while those who recline upon it are like infants; both embody a form of passionlessness – some have yet to encounter passion, while others, having attained purity, return to their innocent state. Therefore, it is a blessed state to be among them, whether as a child, a guardian, or a true Israelite: as an Israelite, by looking to God with a pure heart; as a guardian, by protecting the King’s bier, signifying one’s heart, in purity and invulnerability; and as a child, resting upon the blessed bed of Christ Jesus our Lord. To Him be glory forever and ever! Amen.