Rather, he teaches us that although there are many aspects of divine goodness, what remains ever unachieved is infinitely greater than what has already been acquired. This growth in the recipients of grace continues throughout eternity.
For the pure in heart, as indicated by the unblemished words of the Master, they “shall see God” (Matthew 5:8) within the limits of their capacity and will receive as much enlightenment as they can absorb. The ineffable nature of the divine remains beyond full understanding, for the “splendor of glory has no end” (Ps. 144:3), as testified by the prophet. The divine essence maintains its unity and is consistently apprehended at the same exalted level; as the great David, who spoke of the “ascent” (Ps. 83:6) in the heart and progressed “from strength to strength” (Ps. 83:8), cried out, “Thou art the highest forever, O Lord” (Ps. 91:9). Through these words, it implies that for eternity, one striving for You, even while continually advancing beyond what they have achieved, recognizes that You remain the ever-constant Most High, unchanging and superior to those who ascend. Thus, the Apostle conveys insights regarding the nature of these sublime blessings, noting that while the eye perceives this goodness, it does so only in proportion to its capacity. The eye does not grasp the entirety of what exists; instead, it only sees a fraction. Similarly, the ear hears the word without comprehending its fullness continually. Neither does it enter the heart of humanity, even though the pure in heart comprehend as much as is possible; for the newfound understanding surpasses all prior wisdom and sets the stage for ongoing discovery, as the conclusion of one attainment becomes the inception of greater heights for those aspiring toward the divine.
This ascent is limitless, drawing from each new beginning, with the pursuit of ever-greater knowledge continuing endlessly. The longing of the seeker is never quenched by what has been discovered; the soul moves ever upward, driven by an even greater desire for what lies beyond. Following this elucidation, let us reflect on the divine invitation to “Come from Lebanon, O thou who art not, come from Lebanon, come and pass from the beginning of faith, from the head of Sanir and Aermon, from the defenses of the lions, from the mountains of the leopards.” This invites us to note that the source of blessings irresistibly draws those who yearn for it, as the Gospel states: “If anyone thirsts, let him come to Me and drink” (John 7:37). In this call, the Lord does not impose limits on our thirst or our desire for Him or the drinking from this wellspring. He encourages unceasing longing and continual drinking and does not set boundaries on time. For those who have tasted and know that “the Lord is good” (Psalm 33:9), such experiences inspire eager anticipation for more.
Therefore, the exhortations made to the one who ascends never fall short, always beckoning toward greater abundance. Let us recall the earlier invitations of the Word, spoken to the bride: “Come, my neighbor,” and again, “Come, my dove”; and “Come into the covering of stone” (Songs 2:13-14). These invitations urge acceptance of even greater goods, affirming that the soul drawn to Him is impeccable, stating: “All goodness and no blemish is in thee.” Heeding this praise, it serves as a reminder not to become complacent but to pursue further glory. Therefore, the Word commands: “Come from Lebanon, O thou who art not a woman.” The essence of this proclamation suggests: “Previously, you followed Me, even to the lowest of mountains; through baptism, you were submerged into death” (Rom. 6:7); in joining with Me, you embraced the divine relationship represented by Lebanon. Thus, ascend to other peaks of enlightenment, flourishing in clearer understanding. Therefore, as the Word states, “Depart from Lebanon,” not just concerning those who remain unchanged, but also those deemed “unworthy.” It is vitally important for Me to dwell with those transformed through the humility of His death.
Since you have attained this elevation, do not halt in your progress, as if you have achieved perfection from it. This Lebanon that you experienced through resurrection marks the commencement of your faith and also signifies the first step toward higher blessings. Consequently, “come and pass over” from this “beginning” of faith, “from the head” of Sanir and Aermon. The Word is hinting at the mystery of rebirth, as the springs of the Jordan are said to flow from here; beyond lies this mountain, divided into two ranges named Sanir and Aermon. Therefore, as these springs have created the stream, transforming it into the inception of adoration, the bride receives the summons to “Come from Lebanon, from the beginning of faith, from the heights,” whence the waters of the divine mystery have burst forth, accompanied by lions and leopards to amplify the pleasure within these blessings.
When humanity once lost the divine image, it became like wild beasts, tainted by immoral intentions, turning into a leopard or a lion. The one overwhelmed by the lion within his own confines, as described by the Prophet (Psalm 9:30), becomes ensnared. Once he transcends this beastly nature, he restores his humanity, as conveyed in the words, “Let those who do me be like them, and all who hope in me” (Psalm 113:16). Likewise, one who stains his soul with worldly impurities becomes like a leopard. Given that humanity once existed in such a state, led astray by idolatry, the deceit of the Jewish nation, and the multitude of sinners’ vices, they have since been exalted through the waters of Jordan, Smyrna, and Lebanon to a state of incredible glory.
Thus, the Word enhances the joy of these blessings by recollecting the sorrows that the soul endured prior to Lebanon and the inception of faith, before the sacraments of Jordan were revealed. Just as a peaceful existence brings greater joy after a time of war or restoration of health is valued more after illness, the Bridegroom arranges for the joys of the soul coming to Him to multiply and intensify. He not only reveals the bride’s beauty but also recalls her previous dreadful state, enhancing her delight in real goodness by understanding her transformation. This reflection may serve to prepare another benefit for the bride. For it pleases the Word that we, inherently fickle, should not be led into evil but rather, while growing in the best, transform this fickleness into assistance in climbing to the highest Good. Thus, the Word, as our guide and protector from evil, reminds us of the beasts that once had dominion over us, enabling us to steadily progress in goodness and avoiding the temptation of evil.
Hence, the Bridegroom urges the bride to depart from Lebanon, recalling the enclosure of lions that imprisoned her and depicting the mountain of leopards where she once wallowed amidst beasts.
THEOSIS