Song of Songs 4:5Meaning & Commentary from the Church Fathers

This can be further clarified by recognizing the implications within the text—when we closely investigate two individuals, one physical and visible and the other spiritual and unseen, we observe that they are akin to twins, as they both enter life together. The soul does not exist prior to the body, nor is the body formed without the soul; they emerge into life simultaneously. Their sustenance, by virtue of their nature, consists of purity, fragrance, and all that promotes virtues. However, there are those who, instead of seeking nourishing fare, often crave harmful things. They do not partake of the blossoms of virtue but indulge in thorns and thistles, which the Gospel parable identifies as sins, the malevolent growth stemming from the serpent's deceit.

Thus, we require discerning eyes capable of recognizing both the crinus and the thorns, enabling us to select what is life-giving and to shun what is detrimental. The Word refers to one who became akin to the great Paul as a source of nourishment for infants, a nurturing presence for newborns in the Church, likened to two nursing sources, reminiscent of the young chamois born together. This imagery attests to the significance of such a Church member, who skillfully guides others to the pasture of pure sustenance, distinguishing between thorns and nourishing elements. He maintains the authority within the soul, symbolized by the heart that sustains the nurturing processes, and he does not hoard grace for himself but shares nourishment with those in need of the Word, “like a milkmaid nurturing her children,” as exemplified by the Apostle (1 Thess. 2:7).

Therefore, the Bridegroom, after celebrating the beauty of the Bride, declares in Song 4:6 I will ascend to the humble mountain, to the peak of Lebanon. Given your exquisite beauty, your superiority over all, and the depth of my love for you, having endured death for your sake, 'I will go up to the humble mountain,' but I shall rise again and ascend 'to the peak of Lebanon.' The humble mountain represents death, while Lebanon symbolizes His Divine nature. However, why does He refer to death as a mountain and His Divinity as a hill? It is a profound and mysterious truth that the Infinite God humbled Himself, taking on the form of a servant (cf. Phil. 2:7). Yet, it is less astonishing that He was glorified after death. He refers to death as a mountain because the humility of God is far more unfathomable and challenging than His subsequent glorification.