Song of Songs 6:4Meaning & Commentary from the Church Fathers

Anyone familiar with the Gospel cannot overlook the beauty of the bride as the Word draws a parallel between her and Jerusalem and divine favor. The Word highlights that as the soul ascends successfully, it is considerably exalted, reaching towards the wonders of God. If the Supreme being, dwelling within the bosom of the Father, unites with humanity ‘for His good pleasure in mankind’ to bestow peace on the earth, it follows that she who reflects her beauty in alignment with this divine favor mirrors Christ profoundly, thus becoming for others what Christ became for humanity. This is akin to Paul's actions as he separated himself from earthly life to secure salvation for Israel through his own suffering, stating: ‘I could wish that I myself were accursed from Christ for my brethren, my kinsmen according to the flesh’ (Rom. 9:3). This commendation of the bride encapsulates the wonderful essence of her soul, reflecting the grace shown to us by the Lord, who ‘emptied Himself, taking the form of a servant’ (Phil. 2:7) and offered Himself as a sacrifice for the life of the world. ‘For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich’ (2 Cor. 8:9), allowing us to reign in His presence as His servants.

The brilliance of the bride and the splendor of Jerusalem symbolize the ‘heavenly Jerusalem,’ the free city and ‘mother’ of all the free (Gal. 4:26), which, as revealed by the Lord, is ‘the city of the Great King.’ It is this heavenly Jerusalem, imbued with the presence of the Incomparable One, where God dwells and walks, and which is adorned by the beauty of its inhabitants. Its splendor ultimately reflects the glory of the King Himself. As the Psalmist articulates, it is the beauty of Him to whom it is prophesied: ‘By Your beauty and Your goodness, You will be successful in truth, humility, and righteousness’ (Ps. 44:5); for these attributes—truth, righteousness, and humility—distinguish the Divine nature. Thus, the soul, which has been cultivated, becomes adorned just as Jerusalem is dressed in royal elegance. Accordingly, this conveys a commendation of the bride's beauty, linked to the pleasure of God and the glory of Jerusalem.

Furthermore, the ongoing discourse indicates continued praise for the bride. However, the manner in which she, celebrated for her esteemed reputation, is lauded may not be immediately apparent. It speaks of ‘the terror of the powers that be.’ Some may interpret this comparison with primordial nature as a way to exalt the bride among the praises rendered. There exist ‘the created powers,’ such as the authorities that reign eternally, the dominions that govern all creation, the Thrones that stand firm, the Uncreated Ones who remain free, and the Powers who ceaselessly worship God, alongside the Seraphim, who offer unending praise, and the Cherubim, who guard the exalted Throne. The ministers of God and the recipients of His Word are ever-active (Ps. 102:20, 21). Thus, understanding these powers, established by God with their hierarchy unbroken, underscores that no wrongdoing can mar their inherent goodness. Consequently, the soul, emulating these celestial powers, conducting itself ‘in all decency and order,’ generates astonishment both in itself and towards these heavenly beings. The term ‘terror’ is rightly translated as ‘astonishment,’ and our interpretation remains faithful to the truth.

He, who was wounded by soldiers and pierced through the side to bring healing through His holy blood, will undoubtedly respond to you. After all, He is gentle and humble of heart, sensitive to our needs: “Lift up the wind from the north and bring it from the south, blow on my garden, that the spices thereof may flow out!” (Song of Songs 4:16). And behold, from every direction, the fragrance of sacred worship arose, igniting the members of the beloved virgin. “How beautiful art thou, my beloved, as Tirzah, comely as Jerusalem” (Song of Songs 6:4). This is the reason why the beauty of the virgin is not of a perishable body, which succumbs to sickness or the ravages of time, but rather the glory of virtuous deeds, which remains unaffected by decay and is eternal.

3:2), and while she walks in the flesh, she does not worship according to fleshly standards (2 Cor. 10:3). "Crimson as Jerusalem." Yet, it is not just red; it is also "awe-inspiring as though it were crafted." You astonish onlookers with your orderly nature. There is nothing chaotic about you, nothing uncertain, nothing mingled; everything is exact, everything is orderly. This is because you have chosen Me, your Bridegroom, above all else.

The nature of this terror is illustrated by the analogy that likens the Church to camps arranged for battle.

What does it imply that the holy Church is fearsome to her foes, similar to camps organized in formation? This analogy carries profound significance and must be grasped thoughtfully. It is understood that a fighting formation instills fear in enemies when it is tightly arranged, leaving no gaps. If there are openings within the formation, it loses its intimidating presence against adversaries. Therefore, when we establish a spiritual battleground against evil spirits, it is crucial that we remain united and connected through love, avoiding division caused by discord. Despite our good deeds, if love is absent, the discord creates an opening in our defense, allowing the enemy to infiltrate and overcome us.

The ancient adversary does not fear our purity if it lacks love; he is unaffected by our restraint, as he is free from the flesh's cravings. He is not intimidated by our renunciation of earthly possessions, as he has no need for material wealth. Yet, he is profoundly alarmed by genuine love within us—humble love, expressed mutually—for he despises our unity. This love binds us on earth, contrasting with his refusal to embrace it, leading him to lose it in heaven. Thus, it is accurately stated that it is as fearsome as camps organized for battle; the evil spirits dread the assembly of the elect, perceiving them united in love and gathered as one against them.