Song of Songs 4:14Meaning & Commentary from the Church Fathers

If the term saffron alludes to virtue in any manner, then we ought to interpret it as signifying a state of righteousness characterized by neither deficiency nor excess.

Although my insights may lack thorough scholarly validation, I believe the deeper meaning of saffron aligns remarkably with the teachings of faith. The flower blooms from a triple calyx, which itself showcases an airy beauty. Upon the calyx unfurling, three fragrant and healing flowers emerge, equal in size, beauty, fragrance, and power—demonstrating a unified presence. Alongside these, three additional flowers appear, seemingly yellow, yet lacking the healing properties of the first trio, thus misleading the inexperienced who may mistake their outward beauty for genuine value. Much like those who stray from true faith, who select sophisticated falsehoods over sound doctrine.

The discretion of the listener is required to discern between both interpretations, selecting either or both. In certain respects, one encompasses both—realizing perfect virtue and Christlike nature, as each virtue is inherent to divine essence. Let us now examine the other fragrances mentioned in Scripture. The text speaks of “cane and cinnamon” along with apples. Apples represent the fruit found among the thorns of the bride’s garden, while the “cane” is noted for its unparalleled fragrance, hence is prescribed in the sacred incense (Ex. 30:23). Cinnamon is said to hold a plethora of miraculous qualities. For instance, when water is boiling, the mere essence of cinnamon can bring it back to a cooling state; introduced to a heated bath, it transforms the warmth into a refreshing coolness and possesses the ability to eliminate decay’s offspring. Remarkable tales abound, even asserting its power when used on a sleeping person, enabling them to respond to inquiries while remaining asleep themselves.

Though asserting such claims without experiential validity would be imprudent, it suffices to say that cinnamon is included among the apples—not due to literal growth from thorns, but rather as a symbol of some understanding within the bride’s reputable praise. Certainly, the fables about cinnamon enrich the discourse on virtue, as every element of this narrative greatly illustrates the excellence of a virtuous life. In the soul of one who is wise and prudent, one can discover the essence of ‘cinnamon’ when they conquer desires or Anger with clarity of thought. Therein lies a sober ‘cinnamon’ of contemplation, allowing one to emulate the vigilant Angels, reflecting divine truth undistracted by worldly needs.

We might say that from such a person’s mouth flows ‘cinnamon,’ extinguishing both lust and anger, purifying the mind of all distractions and confusions in this life. Let no one, considering the skeptics regarding cinnamon’s properties, dismiss these words as devoid of truth. It is common in Holy Scripture to draw upon fables to illuminate profound meanings. For example, in marveling at the beauty of Job's daughters, Scripture notes their names—‘Day’, ‘Cassia’, and ‘Horn of Amaltheus’ (Job 42:14)—names steeped in mythical references, reinforcing their virtues rather than endorsing the fables themselves.

Here the narrative regarding cinnamon also praises the bride in a figurative sense. One who has achieved such heights of virtue exhibits the characteristics of the Divine image. As seen in the teaching, “From all the trees of Lebanon.” Those who study these matters recognize that trees of Lebanon, from which fragrant resin emerges, vary in fragrance according to their nature. Therefore, anyone embodying God's likeness showcases the beauty found in all of Lebanon's trees, highlighting the distinctiveness of the Divine image. Yet, none can partake in God's glory without first embracing the “likeness of death” (Rom. 6:5).

This list of aromas also includes “myrrh, scarlet, and the first of the world.” These additions signify participation in the tomb, as evidenced in the Gospel, which recounts the burial of Him who tasted death on our behalf (John 19:39). The ‘first worlds’ denotes purity devoid of corruption, akin to what Amos describes in addressing revelers, implying a purity that rebuffs all impurities (Am. 6:6). This prophecy thus reproves Israelites who indulged in pure doctrine while neglecting true sweetness amidst the taint of sin. The phrase “firstfruits of the world” affirms the bride’s unblemished and pure teachings.

With profound aspirations, the Bride, nourished by the Word, does not cease her ascent. From her flows "forests of thorns" and "gardens" of fragrance, transforming her into a source that nourishes the gardens birthed from her teachings. Unlike the division of labor between Paul and Apollos (1 Cor. 3:6), here “the Word” acts in dual capacity—planting and watering. This praise may also possess deeper meaning; for the Word identifies her as the Source not merely of flowing water, but of heptagrasses—bestowing vitality to those within her, cultivating the Church through teaching.

Having elevated the Bride to such heights, the Word guides her further, declaring that her garments release a fragrance akin to frankincense, signifying that she is adorned with Christ—since the culmination of every valiant endeavor is unity with God, and frankincense embodies divine essence. Thus, the soul, consistently steered by the Word towards the apex, finds itself transformed, likened to a garden reminiscent of Paradise—not like that of the first humans, untamed and unguarded, but rather shielded by the remembrance of divine commandments.

In this way, Scripture portrays pomegranates as the trees cultivated by the Word in the faithful’s souls. The pomegranate defends against thieves with formidable thorns and bears a bittersweet exterior nurturing a fruitful delight—when ripe, it reveals its inner beauty and sweetness, akin to honey, pleasing to the senses with wine-like juiciness. Consequently, the Word from the Bride’s mouth cultivates these pomegranate gardens within the souls of her listeners, teaching us not to indulge in worldly liberties and luxuries but rather choose a life of temperance. Thus, the fruit of virtue remains protected from thieves, safeguarded by the strong walls of abstinence—an honest and rigorous state acting as thorns against those with malign intentions.

Be prudent and ensure that the door to your spirit is securely closed at night, preventing any intrusions. Even the Bridegroom desires this door to remain shut, despite His gentle knocking. Our mouth serves as this door, which should open solely for Christ: do not allow it to be opened until the Divine Word requests entry. Thus, it is written, "A locked garden is my sister, my bride; a locked garden, a sealed spring" (Song of Solomon 4:12). She is admonished not to speak lightly or engage in trivial conversation. You should refrain from discussing even sacred matters unless prompted by the Divine. What communion do you share with others? Speak solely to Christ, converse only with Him. If it is stated (1 Corinthians 14:34) that women ought to be silent in the church, how much more inappropriate is it for a virgin to unlock her door, or for a widow to open her gates! The tempter of chastity will swiftly enter, snatching away the Word you intended to express. Had Eve's gate been secure, Adam would not have faced temptation, and she would not have responded to the serpent's query (Genesis 3:2). Death entered through an opening (Jeremiah 9:21)—the entry created by Eve. Likewise, death may enter through your mouth if you speak falsehoods, or engage in base or shameful talk, or converse when you ought not to. Therefore, keep your lips sealed, let your throat remain closed, and only speak when you hear the voice of God, when the Word of God beckons you.

Furthermore, take heed lest the strength of your spirit be weakened through the sway of carnal desires; fallen into such entrapment, it may falter and reveal what should be guarded. For the garden remains enclosed, the well secure. When the vigor of the spirit diminishes, the senses become overwhelmed by bodily pleasures—pleasures that prove destructive and perilous, which might have been restrained had the vigilant mind remained alert...He commends the bride, for she embodies a garden filled with the fragrance of a full harvest; as Isaac remarked: "The fragrance of my son is like the fragrance of a full field" (Genesis 27:27). See, the soul of the righteous radiates with the aroma of holiness. The field may represent the patriarch, with the garden symbolizing a being nurtured within it, enclosed to prevent intrusion, and the sealed spring representing one who has cleansed herself of sin while preserving her integrity and faith. To grasp the Church's grace of virginity, one perceives that while within the garden of joy, she bears spiritual fruits effortlessly: the souls of the patriarchs share with her the harvest of their labor, enabling her to experience everlasting sweetness. She is rightly called a sealed spring, as the image of the invisible God is reflected in her (Colossians 1:15). They also celebrate the soul's gifts sent to the Bridegroom, with which she approaches Him. The dowry of the pious soul consists of incense, myrrh, aloes, and saffron, through which the essence of the garden is exhaled, and the stench of sin is eradicated.

Thus, the locked garden is surrounded on all sides by a wall of purity; a sealed spring, for the essence of virginity serves as a source of modesty, safeguarded by the incorruptible seals of purity, reflecting the image of God, where bodily purity neighbors spiritual simplicity.

Therefore, guard yourself against a diminishing spirit, one that may be swayed by the naiveté of physical pleasures, risking the breakdown of the protective boundary, and opening a source that must remain closed and diligently monitored. An enclosed well, a sealed spring. Should your spirit's vitality wane, the senses become inundated with passions detrimental and fraught with risk—controllable were the spirit still sharp and vigilant.

In these sacred gardens, where the image of God manifests in various signs, the waves of a pure spring glimmer. Here, even the waters that may wander into the lairs of spiritual threats remain untainted. Within, chastity is protected by a spiritual barrier to prevent it from being seized. Just as a garden, secure from thieves, exudes the aroma of vines, sweet oils, and roses, so must the spiritual garden cultivate piety in place of the vine, serenity in place of the oil tree, and the purity of sacred virginity instead of roses.

Thus, the pomegranate apple, with its segments partitioning the seeds into groups, draws a parallel with the bride's seedlings likened to a garden of pomegranates.

This garden also features the well of living waters and streams from Lebanon (Song of Songs 4:15). It encompasses not merely the doctrine of the Gospel, which flows freely, but also the well of the law, described as the well of living waters, complete with hidden streams that bubble and produce echoes as they flow from Lebanon. In Jerusalem, the essence of life has reached its culmination, perfectly aligned with the law, which is symbolically referred to as Lebanon. This well has become the treasure of the Lord's bride, the Church, and although it remains concealed, it continuously gushes forth, nurturing the garden of the Church.