Song of Songs 6:8Meaning & Commentary from the Church Fathers

I find it best to declare that knowing these mysteries is indeed possible by the One of whom the Apostle states: "In all things you are enriched in Him, in every word and all knowledge" (1 Cor. 1:5). Yet our spiritual poverty often cannot grasp the riches within the Word. However, to avoid being accused of idleness, let us diligently engage with the Scriptures, as commanded (John 5:39). Thus, we assert that the praises of the bride contain a profound teaching. This doctrine reveals that the creation and renewal of beings do not follow a uniform sequence or order. When God originally brought creatures into existence, the end was inherently linked to the beginning; everything that emerged from nothing received completeness from its inception. Human nature, being one of the created, did not evolve gradually toward perfection but possessed it fully from the moment of its creation, as it was formed "in the image and likeness of God" (Genesis 1:26), representing the highest of goods. What could be greater than resembling God? In the first created being, the end was tied inseparably to the beginning, leading to an existence initiated in perfection. However, due to a close association with sin, having embraced death, it strayed from goodness. Thus, it does not receive perfection instantaneously, as in the first creation, but rather achieves the highest state through a process of gradual cleansing and renunciation of its affinity for evil. In the original creation, nothing impeded nature’s perfection since there was no sin. In the later re-creation, returning to the original goodness necessitates a lengthy transformation. Consequently, our hearts, ensnared by earthly desires due to sin, must, akin to shedding some outer bark, gradually purify themselves through righteous living, distancing from the worst influences. Hence, we learn that "in My Father’s house are many dwelling places" (John 14:2), indicating that there is a reward for all, bestowed according to each one's disposition toward good and away from evil. Some have scarcely begun to taste the finest sustenance, emerging from a corrupt life to embrace the truth, while others, through diligence, have significantly increased in goodness; some possess an intense craving for virtuous things, while others steadily progress beyond mediocrity; some have exceeded these levels, moving further along their spiritual journey. God, in perfect harmony with the diverse inclinations of souls, accepts each according to their station, granting all that which they rightfully merit, uniting rewards into one category for the highest and proportionate gifts for those lower in rank.

The Word, in its declarations, presents a thoughtful distinction among the souls observing the Bridegroom. Some are termed "youths," reflecting a vast multitude beyond numerical expression; others are noted as "concubines," while still others are recognized as "queens." While he designates the number of concubines as eighty and notes the number of queens as sixty, he places above them all the perfect dove, unique in its beauty and described as "one with its mother, blessed is the one who gave her birth." Through these divine declarations, we are prompted to consider those who have only just escaped a deep-rooted delusion, remaining as newborns, unable to articulate their faith and not yet understanding the truth validated through Scripture. They are termed "youths" due to their spiritual infancy; born of faith, they have not yet matured sufficiently to enter into the covenant of union with the perfect Bridegroom or to bear the spirit of salvation, instead leading lives reminiscent of a primal state. Nonetheless, they belong to the saved, as the Prophet states: "You save man and beast, O Lord" (Psalm 35:7), equating the lesser apprehensions of the saved to cattle.

In those whose understanding and commitment have matured and who have left behind childhood, we see a twofold distinction manifested. Both types of souls co-exist within the Word; however, some possess a fervent love, akin to David and Paul's souls. David expresses: "But for me, it is good to be near God" (Ps. 72:28), while Paul declares, "Nothing can separate us from the love of Christ, neither death nor life, nor angels nor demons, nor the present nor the future, nor any powers" (Rom. 8:35-39). The other souls, adhering to virtue out of fear of punishment, also tread a path of holiness, albeit motivated more by anxiety than by love. Those who unite in perfect love with the purity of God are regarded as "queens" in the royal fellowship, while those who labor out of fear fall under the title of "concubines." None among these can truly be seen as mothers of the King or partake fully in divine service, for it is implausible that a soul lacking the fortitude of virtuous thought could share in communion with the good, particularly when held back by a slavish fear.

The queens, likened to those who stand at the King's right hand, are addressed by Him: "Come, you who are blessed by My Father; inherit the kingdom prepared for you" (Mt 25:34). The lower tier comprises those to whom the Lord warns, "Fear Him who, after killing, has power to cast you into hell" (Luke 12:5). This significant distinction between ranks illustrates figurative differences. Why do I assert this? The six commandments that lead to the Kingdom of God for the Gentiles can be seen as the Lord's talents, bestowed on the diligent servant. Each must be multiplied through works to ultimately enter into the joy of the Lord. If the soul observes these six commandments and fulfills them, the achievement of their tenfold expression results in one queen expanding into sixty; for fulfilling commandments yields entry into the kingdom’s fellowship, multiplying through the distinctive qualities assigned to each commandment. Therefore, a singular queen becomes divided into sixty queens, mirroring the diverse merits concerning the commandments. If we rightly accept that these six commandments, cultivated to a tenfold result, signify the sixtieth queens, we may similarly suggest that the octogenarians denote the mystery of the "eighth" (Psalm 6:11), from which those motivated by fear are drawn away from evil. In the Psalms, particularly noted in the tone of "the eighth," the cries of the chastised resonate from fear, urging the Judge toward mercy. The one who appeals to the "octave" entreats the fearful Judge, "Lord, do not rebuke me in Your anger; have mercy on me, O Lord, for I am weak; heal me, O Lord, for my bones are troubled" (Ps. 6:2-3) and follows with a lament that "there is no remembrance of You in death" (Ps. 6:6). For those condemned to sorrow, where can joy in remembrance of God be found? However, the Prophet asserts elsewhere that recalling God brings gladness (Psalms 76:4). In this way, the fearful grace of God leads one experiencing dread to a newfound communion of grace, as they proclaim, "I have heard the voice of my supplication" (Psalm 6:9). Holy Scripture presents numerous blessed fears. Much like those six commandments, these may also be multiplied tenfold, encouraging the soul taught by the Psalmist to pursue the fear of the Lord, shunning evil while doing good (Ps. 33:15), thereby transforming it into a valuable talent to be furthered. Thus, the second place after the queen falls to the soul that acts out of fear rather than affection, reaching the designation of the eightieth. Each excellence achieved through fear becomes evident in their lives, revealing a collective growth not hidden from view; and the notion of this octave expands through a tenfold increase. The soul initially motivated by servile fear, rather than bridal love, shifts in status from queen to concubine, driven by the fear of the "octave," culminating in a count matching that of the "eighth." She who has borne the weight of a flawed and ungenerous lineage is commanded against cohabiting with the queen to the end, for the enslaved lineage holds no royal inheritance alongside the freeborn. It is stated: "Cast out the slave woman and her son; for the son of the slave woman shall not inherit with the son of the free" (Galatians 4:30). If this perspective on numerical representation troubles anyone, let them recall that we initially stated the difficulty of perceiving the ultimate truth in this matter, intending only to explore it to ensure that these allegories inspire our diligent efforts.

Those like Paul, who fulfill their responsibilities for love of Christ, are worthy of the title Bride.

Conversely, others are likened to mercenaries who perform acts of godliness with the expectation of rewards. These are represented as queens, as they, motivated by the hope of the eternal kingdom, remain close to the Bridegroom. The reference to “sixty queens and eighty concubines” indicates that concubines are those who follow God’s commands out of fear of eternal punishment. The phrase “the young men who are not numbered” refers to individuals who are indifferent and negligent; they neither possess fervor for the Bridegroom nor seek the eternal kingdom and live without the fear of hell. Instead, they engage in indulgent lifestyles, accepting the principles of faith while rejecting any other heretical ideologies. This vast multitude is represented by “the young men who are not numbered.” Their lack of a specific number signifies both their abundance and their unworthiness of enumeration. While “sixty queens, and sixty concubines, and youths, which are not numbered” exist, they are all outshone by the Bride.

He foreshadows that the distinguished company of virgins, as the foremost class, will enter the everlasting rest with Him, akin to entering a bridal chamber. These souls are united with the martyrs, having borne the burdens of the body throughout their lives, undaunted in their relentless pursuit of the great challenge of virginity. In overcoming the torment of indulgences and the perils, tribulations, and various afflictions wrought by human frailty, they attain honors surpassing all others, securing the foremost promises. Furthermore, the Word refers to these souls as His chosen and true bride, distinguishing them from the others referred to as concubines, maidens, and daughters: There are sixty queens and eighty concubines, and countless maidens! Yet, she is the lone dove, my pure one, the only one from her mother, the only one from her parent. Her daughters beheld her (Θνγατέρες, LXX) and praised her; thus, although the Church has many daughters, only one stands as the chosen and beloved above all—this is the assembly of virgins.

In exploring the passage from the Song of Songs, we unveil the identities of the queens as the souls of saints who lived prior to the flood. The concubines represent the souls of the prophets. The Divine seed signifies the spiritual fruit heralded by the prophetic writings. It symbolizes the hidden union of the Word with these prophetic souls. For further understanding, let us clarify the distinctions of queens and virgins as those from the earliest times recognized for their righteousness, including those from before the flood, after the flood, and from the era of Christ. Thus, the bride represents the Church itself, while the queens signify those righteous souls who pleased God before the flood—Abel, Seth, Enoch, and the like. The prophets, who appeared subsequently, are likened to concubines, through whom the Lord sowed seeds of divine truth, aiming to generate faith and yield the spirit of salvation (Isaiah 26:18) LXX. Such fruits of grace, producing sacramental beauty, are born from souls united with Christ. If you virgins turn to the writings of Moses, David, Solomon, and the prophets, you will discern the life-giving fruits resulting from their communion with the Son of God. Hence, the Word wisely calls the prophets cohabitants with Him, for His fellowship with them was less manifest compared to His union with the Church, for which the feast of the fatted calf was prepared (Luke 15:23).

In regard to the sixty queens: why are they numbered sixty, and what is the significance of their title? The excellence of the saints from the early days cannot be overlooked. The need arises to elucidate why the queens are counted as sixty, the concubines as eighty, the maidens in abundance, while the bride stands singular. Firstly concerning the sixty: these are the souls who, from creation until Noah's time, lived righteously without needing the law for salvation, as the original creation's events were still fresh. They recalled God's act of creation in six days and the fall of man, who succumbed to temptation despite the command concerning the tree of knowledge (Genesis 3:3). Thus, these sixty queens represent those early souls who sought God, nearly begotten in the first century, positioned right after the six days of creation. They experienced remarkable honor, interacting with angels and witnessing God directly rather than in dreams. Consider the boldness of Seth, Abel, Enosh, Enoch, Methuselah, and Noah—the first lovers of righteousness and firstfruits written in heaven (Hebrews 12:23), inheritors of the kingdom as seeds of salvation. We shall leave it at that.

Speaking of the eighty concubines: these refer to the prophets who lived after the flood. Their understanding of God was more distant, necessitating revelation to combat the rise of idolatry. To prevent humanity from losing sight of good, God sent His Son to inspire the prophets about His future incarnation—with an accompanying proclamation of joy on the spiritual eighth day (ογδοάδος) and the message of forgiveness of sins and resurrection, through which human passions and corruption would be overcome. This corresponds to Christian baptism, akin to Old Testament circumcision, which occurred on the eighth day after birth. Thus, since the time of Abraham, the prophets, due to the crucial nature of circumcision with its eightfold symbolism that the law rests upon, are categorized as eighty concubines; they were the first to perceive the divine seeds and proclaim spiritual circumcision on the eighth day prior to the Church's union with the Word.

The virgins are the ancient righteous, and the Church alone is the bride, surpassing all others. The multitude of virgins, though unnumbered, is comprised of those who have lived righteously under divine guidance and have diligently fought against sin. Neither queens nor concubines nor maidens can compare with the Church. As the perfect bride, chosen above all, she is formed from all the Apostles and is unparalleled in the splendor of her emerging youth and virginity. Thus, she is admired and honored by others, having experienced what they longed for but could not attain. Blessed, declared the Lord to His disciples, are your eyes that see and your ears that hear; many prophets and righteous men have desired to see what you see and have not seen, and to hear what you hear and have not heard (Matthew 13:16-17). The prophets commend and marvel at the Church, recognizing that she experiences what eluded them. There are sixty queens, eighty concubines, and countless virgins, but she alone is my dove, my pure one.

Additionally, we may interpret the bride as the pure flesh of the Lord, which He took upon Himself, leaving the Father, descending to unite with humanity. It is metaphorically likened to a dove as it symbolizes purity and a willing coexistence with mankind. She alone demonstrates pure virtue and righteousness—no other worthy soul can rival her dignity. Therefore, she is deemed worthy to share in the kingdom of the Only Begotten, having been united with Him. The queen referenced in the forty-fourth Psalm, positioned at the right hand of God and adorned in virtuous gold, represents this blessed and immaculate flesh, which the Word Himself, after ascending to heaven, seated at the right hand of the Father, cloaked in a golden garment, signifying imperishable qualities that embody the beauty of God. This garment, composed of diverse virtues (like virginity, wisdom, faith, love, patience, etc.), envelops the inadequacies of the flesh, adorning humanity with divine grace.

Instead, He bestows special honor upon the queens due to their glorious status, declaring that the concubines are entirely foreign. By specifying their number, we are compelled to delve into a deeper understanding, ensuring that we do not overlook its significance. Thus, we reflect upon these words using authentic Scripture and contemplation, for the recorded number should not be disregarded as trivial. The numerical representation conveys meaningful insights, and what is inscribed should be understood with purpose.

The queens symbolize the souls mentioned previously in the genealogy, as the king is accompanied by a vast multitude. Just as the body consists of many members while remaining united under one head, so too must all those subject to the king find harmony in Him alone. The Word elaborates within the Song of Songs, stating, "Sixty queens, and sixty concubines, and young women, which are not numbered. But the only one," He declares, "is My dove, My perfect one: she is one to her mother, chosen is she who gave birth to her" (Song of Songs 6:8-9). Ultimately, He illustrates how she will be recognized by all as the most esteemed and sovereign over all. She is chosen for Him, and her offspring are heirs to the King, truly regarded as "children of promise" and not as "children of a slave" (Galatians 4:28-31) or those born of a concubine or countless others. Even though Abraham had children by the concubine from Heth, those descendants do not share in the inheritance with Isaac and instead received only "gifts" (Genesis 25:6), reflecting a testamentary nature. This notion guides us toward a higher understanding, ensuring that no one loses hope in Christ's calling.

The gifts Abraham bestowed upon Ishmael and the Hittite children symbolize the forthcoming blessings that will arise from the conversion of souls to faith and truth. Hagar, the bondwoman (Galatians 4:22), banished by Abraham (Galatians 4:30), represents the earthly Jerusalem, laboring "with her children" (Galatians 4:25). It is declared, "I have rejected your mother" (Hosea 2), and again, "I have given a 'loose book'" (Matthew 19:7; Deuteronomy 24:1-3) into her hands—referring to Hagar in a figurative sense to indicate a hopeful conversion. For this purpose, Abraham provided her with a skin of water, symbolizing the transformative power of the "washing of regeneration" (Titus 3:5), offered as a gift of life to unbelievers and for the conversion of all nations to the truth.

As for the gifts given to the sons of Heth, they included money, gold, silver, garments, and everything Abraham discreetly placed in their sacks: Lebanon, myrrh, and gold, which he had acquired from the kings of Sodom and Gomorrah. The kings of the region had previously taken captive the Sodomites, Gomorrians, and others, seizing their belongings, wealth, and captives (Genesis 14). Upon his return from the defeat, Abraham did not reject what was rightfully dedicated to the Lord God, but rather offered it as a gift along with others to his sons from Heth, as depicted in the Hebrew traditions.

The young women, who are not specifically numbered, signify souls maintaining purity and fervently pursuing righteousness for various earthly motivations, acting not out of a true desire for the kingdom or fear of judgment, but to preserve their wealth, fame, or honor. The one perfect dove embodies the exalted assembly of the saints, who undertake good deeds purely for the sake of goodness itself, performing their duties not for reward, not out of dread of punishment, nor for any worldly incentive, but to delight God. It is clear that possessing God, she also possesses all that belongs to Him. The queens and concubines may hear praise directed towards the kingdom and even Gehenna, which inspire us to courage! However, the dove will not hear such things, but will instead be blessed by all.