Song of Songs 4:1Meaning & Commentary from the Church Fathers

12:1), to behold the pure Bridegroom, who is adorned with the crown of the Church. She approaches the goodness of the Lord, having drawn near to Him through her love for her fellow beings. Thus, the Word affirms: “You are good,” as she has come closer to the Good through her goodwill. The repetition of this praise serves as a testament of truth, as the Divine law underlines a truth confirmed by profound affirmation. Consequently, it is said, “Behold, you are good, my neighbor; behold, you are good.” Recognizing that the entire Church constitutes the ‘one body’ of Christ, the Apostle remarks that “in one body there are many members, and all members do not have the same function” (Rom. 12:4-5). Just as God fashioned one member for the eye, another for the ear, and some are created to serve as hands while others bear burdens as feet, each part serves its own purpose. Within the complex composition of the body of the Church, we can find various elements, such as mouth, teeth, tongue, womb, loins, and even those deemed less honorable (1 Corinthians 12:22-24). Thus, the discerning connoisseur of beauty ascribes unique and fitting praise to each member he appreciates in the whole body, beginning with the most vital components.

Among our members, the eyes are arguably the most cherished. They draw in light, allow us to recognize both friends and foes, and enable us to discern between the familiar and the unknown. They serve as guides in every endeavor, providing an essential role in our journey. There is no doubt that the listeners grasp to whom these praises of the eyes are directed. The eye was Samuel, known as ‘the seer’ (1 Sam. 9:9); the eye was Ezekiel, assigned by God as a ‘watchman’ (Ezek. 3:17) for the welfare of those under his care; the eye was Micah, the prophet, and Moses, who conversed with God and was therefore regarded as ‘God’ (Ex. 7:1); the eyes were the appointed guides for the people, referred to as ‘the seer’ (2 Sam. 17:13). Today, those entrusted with guiding roles within the Church—specifically bishops—are seen as eyes, provided they steadfastly gaze upon the Sun of truth, never allowing their sight to be dulled by unrighteous actions and recognizing that all worldly and transient things are foreign to our nature, while that which truly belongs to us consists of what we hold through faith, a possession that remains forever untouchable. The role of the eyes is to discern between friend and foe, to love a true friend with all our heart, soul, and strength, and to “hate perfectly” (Psalm 138:22) the adversary of our lives. Thus, the instructor of virtuous behavior and the teacher of wisdom fulfills the assignments of the clear, healthy eye by envisioning a higher calling for others. For this reason, the Word commences the praise of the Bride’s beauty with the declaration, “Your eyes are doves” (Song 4:1). This portrayal suggests that those in positions of sight have remained untouched by evil, emphasizing their simplicity and innocence, as doves are characterized by their purity (Matt. 10:16). Additionally, the Word extols the eyes further, indicating that when pure sight encounters the images of the world’s manifestations, it reflects them faithfully, like a mirror. Hence, those in the Church who have assumed the role of sight, devoid of worldly distractions, bask in a spiritually vibrant life nourished by the grace of the Holy Spirit. The ultimate praise for such eyes signifies a life aligned with the Holy Spirit, reflecting that the Spirit is symbolized by the dove. Furthermore, the two eyes are celebrated, so that both the visible self and the inner life may partake in this commendation. The Word tacks on an additional appreciation, stating, “except your silence,” illustrating that while some aspects of life are openly acknowledged, others remain hidden, known only to God. He who perceives “the unmade” (Psalm 138:16) and discerns the concealed acknowledges that in the person being praised, the unexpressed qualities surpass the observable ones, as He states “Your eyes, doves, except your silence.” The virtue of that which is admired silently does not diminish the standing of the already praised.

The Word continues praising beauty, gradually shifting focus to the hair, expressing, “Your hairs are like flocks of goats that have been shorn from Gilead.” To grasp the significance of this praise, we must first comprehend the inherent qualities of hair. As Paul notes, the hair on a woman’s head is her ‘glory’ and is bestowed upon her ‘instead of clothing’ (1 Cor. 11:15). He connects modesty and virtue as proper attire for women, asserting that “it is fitting for women who claim godliness to adorn themselves with modesty and good works” (1 Tim. 2:9-10). Thus, in referencing the hair that a wife ‘grows,’ Paul implies that the hair signifies purity and virtue. It is inappropriate to suggest that a soul who has vowed a godly life, lacking humility and chastity, possesses any glory associated with hair. A wife without hair “shames her head,” as the Apostle illustrates (1 Corinthians 11:5). Considering Paul’s insight into hair, we can add a layer of understanding to the Word’s commendation regarding the hair, which states, “Your hairs are like flocks of goats that have been sheared from Gilead.” The Word attributes virtuous living to these hairs. Additionally, it is noteworthy that hair possesses no sensation of pain or pleasure; while the body feels discomfort when the hair is plucked, the hair itself is unconscious of injury, highlighting a quality of death. Thus, someone untouched by worldly desires—who remains untroubled by accolades or dishonor—embodies the hair praised by the Bride, having become entirely impervious to the world’s actions. If we align the significance of hair with the flocks of “goats that have been sheared from Gilead,” we recognize that just as a king transformed the trees of Lebanon into exquisite materials, the Good Shepherd is capable of converting those goat flocks from Mount Gilead into flocks of sheep. The name of Gilead reveals a grace such that even Gentiles drawn to the Good Shepherd become the adornments of the Bride, signifying chastity, humility, temperance, and self-restraint. Moreover, Elijah, who embodied temperance and lived atop Gilead, is depicted in such comparison, appearing humble with a goat’s hair garment instead of fine clothing. Thus, all who exemplify virtuous lives become ornaments of the Church, resembling flocks united in virtue. The abundance expressed by Gilead indicates a significant transformation, as we move from a pagan existence to a life characterized by virtue as dictated by God. This transition was not initially taught by Zion, the sacred mountain, but by those who had previously adored idols, thus enriching the Bride’s crown with virtues.

The Word then praises the teeth extensively while overlooking the mouth and lips, which merit exploration as well. Why elevate the teeth ahead of the lips in this praise? Some might argue that focusing on the teeth admirably hints at the beauty of the smile that includes the lips, but I propose that the praise for teeth precedes that of lips for different reasons. The Word later ensures that the mouth receives due commendation, declaring, “Your mouth is like a scarlet thread” (Song of Songs 4:3). Therefore, what can be inferred from this? In the pursuit of knowledge, the best approach is to first learn and then to verbalize. Those who regard knowledge as nourishment for the soul do not err in truth. Just as physical food prepares the teeth for efficient digestion, intellectual engagement nourishes the soul, enriching it through gradual absorption. Consequently, I propose that the term ‘teeth’ metaphorically refers to the guides who articulate and clarify lessons, thus making the teaching accessible and beneficial to us. This ordains the praise of the teeth as primary, followed by that of the mouth, for the mouth would lack the beauty of discourse were it not for the loving understanding imparted by the teeth through knowledge.

As if the Bridegroom acknowledges: In worldly matters, you conduct yourself wisely and admirably, akin to a flock of goats that browse on the heights of Gilead, renowned for their elevation. Your lips, devoid of vanity, mockery, blasphemy, deceit, and profanity, are as pure as the newly shorn flock that emerged cleansed from the waters of the font. Those newly shorn represent individuals who, through baptism, have washed away their sins, following the Apostle’s words, ‘that he might sanctify and cleanse it with the washing of water by the word’ (Eph. 5:26). Thus, you are like those who have recently embraced Holy Baptism. Furthermore, ‘all twain shall be barren, and those who bring forth shall be absent from them.’ I do not liken you to those who, after their salvific Baptism, revert to sin but regard you as those who preserve the bestowed Grace, growing both in wisdom and in moral conduct.