Song of Songs 6:9Meaning & Commentary from the Church Fathers

Is it not possible that, through the prayers of the saints within the Church, akin to the persistent pleas of the dove, the great sacraments and the divine distribution of God's grace are enacted, allowing for the forgiveness of sins for those not baptized by the dove, but by the kite, as they approach these sacraments united in universal peace?

They are called to be one, united by a singular good, so that, as the Apostle notes, through the unity of the Holy Spirit, those who are linked through the bond of peace may be one body and one spirit, “in one hope, even as they are called” (Eph. 4:3-4). For a clearer representation of divine teaching, we find in the Gospel: “Let all be one: as thou, Father, art in me, and I in thee, that they also may be one” (John 17:21). What binds them in unity is glory. This glory, identified with the Holy Spirit, is affirmed by any discerning person who reflects on the Lord’s own words. He states, “The glory that thou gavest me, I have given unto them” (John 17:22), for when He told them, “Receive ye the Holy Ghost” (John 20:22), He truly bestowed that glory upon them. He who possessed this glory from eternity, “before the world was” (John 17:5), clothed Himself in human nature, and after His glorification by the Spirit, He initiated the sharing of that glory with all creation, beginning with His disciples. Hence, the Lord proclaims, “The glory which thou gavest me, I have given unto them, that they may be one, even as we are one. I in them, and thou in me: that they may be made perfect in one” (John 17:22-23). Therefore, anyone who matures from childhood to become a devoted spouse, who rises from being a servant or concubine to the status of a queen, who through purity and resilience is deemed worthy of experiencing the glory of the Spirit, embodies the perfect dove upon whom the Bridegroom gazes, affirming, “My dove is one, my perfect dove: one to her mother, chosen is she who gave birth to her.” Recognizing a tree by its fruit, we can surely identify the mother of the dove. Just as upon seeing a man, we know he is of human lineage, so in seeking the mother of the chosen dove, we recognize her as the same dove. For in the child, we undeniably see the essence of the one who gave life. Thus, since “that which is born of the Spirit is spirit” (John 3:7), and the child is a dove, it follows that the mother must also be a dove, who descended from heaven to the Jordan, as John attests. She is celebrated by the “youths,” and extolled by the “concubines” and “queens,” for all souls from every tier are on a journey to this joyous state. This is echoed in the passage: “The daughters saw her and praised her, the concubines and queens, and extolled her.” It is intrinsic to every nature to aspire towards the blessed and commendable. Therefore, if the daughters revere the dove, they themselves yearn to be doves. The fact that the dove receives honor from the concubines signifies their desire for that which is esteemed, until God becomes “all in all,” through the mutual unity of those who are united in the shared goodness of Christ Jesus our Lord. To Him belong glory and power, forever and ever. Amen.

But she alone is my dove, my pure one; she is united with her mother, distinct in her parentage (Song 6:9). This is clearly elucidated in the Gospel through the Lord’s words. After endowing His disciples with all authority through a blessing, and conferring other gifts through His sacred dialogue with the Father, He further affirms that they should cease to be divided in their judgments of goodness, remaining united in a singular good. Through the unity of the Holy Spirit, as the Apostle articulates, being united by the bond of peace, they should all constitute one body and one spirit, in the one hope of their calling (Eph. 4:4). Thus it is stated: “The virgins saw her, and extolled her, the queens and concubines, and praised her” (Song of Songs 6:9). It is inherent to every nature to yearn for what is blessed and honorable. Consequently, if the daughters honor the dove, they certainly wish to become doves themselves. The praise of the dove by the concubines indicates their aspiration for what is admired, until God becomes all in all, through the mutual unity of those engaged in the common good of Christ Jesus our Lord.

Observe how the soul, akin to a dove, is a perfect and spiritual essence, untouched by the passions of the body, which experiences external assaults and internal fears. The Scriptures convey that 'unity' signifies harmony and peace, as illustrated by the passage: And the multitude of believers were of one heart and one soul, and there were no divisions among them. The soul is rightly celebrated for its fruitfulness, not just for its virtues, but because it lacks any evil qualities. The beautiful and splendid is that which remains free from malice, since beauty is goodness, while ugliness denotes evil. The abundance of good deeds is indeed beautiful, contrasting with scarcity, because those devoid of beauty and honor are considered lacking, and all that is evil is unproductive and lifeless. Nature provides clear evidence of this: fertile land is lush and productive, while poor land is barren. What could be lovelier than a thriving field in full bloom, or trees heavy with fruits, or grapevines adorned with bunches, or olive branches bending under their load, or mountains and valleys dressed in lush greenery? Let us remember the testimony of Scripture: Jacob was favored, and thus the aroma of the bounteous field enveloped him, while Esau, lean and unsightly, was a man of the fields without yield. Once the Lord brought forth fruitfulness in His Church, it is beautifully proclaimed: The Lord reigns, and You have clothed Yourself with majesty; and again: In holiness and splendor, You are robed. Clearly, that which is fruitful is beautiful; that which is barren is not. The same truth applies to the soul—a soul that yields good works is beautiful, while an unfruitful soul is not. The afflictions of the soul manifest as barrenness and an inclination towards worldly desires, as emptiness lures the soul with false promises of fruitfulness, leading to need, stirring fears, igniting passions, and engendering empty thoughts. What is depravity if not the absence of good? It lacks what is innate and possesses nothing of value, vacuous and unfixed in its pursuits. The lesser vices tarnish grace. Ignorance and passion are ailments of the soul, but they pertain more to the manifestations than to its essence. The body is the substance, while ignorance and passion are mere appearances. Why then should we blame the flesh when external influences cannot act independently of the essence? For to those who are complacent, mere appearance without substance accomplishes nothing. What would passion amount to if unprovoked by the flesh? It is dormant in the old and in children, where the body lacks vigor; but it rages in the young, where physical strength is abundant. Therefore, while good may give rise to evil, it is through evil that goodness becomes distinctly recognizable. The absence of good is indeed the root of iniquity, as the definition of good encompasses the existence of evil; for through understanding good, we uncover the nature of evil. The good is self-sufficient, requiring nothing external, setting forth the standard of perfection and the limits upon which all depend. Such is the quality of the good that it fills the spirit. The pure soul revolves around it, gazing inward, perceiving God, and overflowing with all that is good. Consequently, she declares, His mouth is sweetness itself, and He is altogether desirable.

This singular Church is further indicated by the Holy Spirit in the same Song, affirming in the Lord’s name: She is the only one, my dove, my beloved; she stands united with her mother, distinct from her progenitor. Can one who rejects this unity of the Church claim to uphold the faith? Can one who contradicts and acts against the Church truly believe they belong to it, considering the blessed Apostle Paul, who, while discussing this very mystery of unity, states: One body and one spirit, as you are called to one hope of your calling; one Lord, one faith, one baptism, one God (Eph. 4:4-6)?

In this context, He indicates that the holy assembly of virgins forms the first tier, entering into eternal rest with Him, akin to a bridal chamber. These virgins, belonging to the martyrs, have borne lifelong physical hardships, undeterred in their pursuit of the noble ideal of virginity. Thus, having resisted the cruel temptations of pleasure and various trials inflicted by human malice, they receive honors that surpass all and claim the place of greatest promise. Moreover, the Word designates these souls as His chosen and true bride, contrasting them with the others—concubines, maidens, and daughters, as expressed: "There are sixty queens and eighty concubines and maidens without number! But she is the only one, my dove, my pure one; she is the only one from her mother, she is the only one from her parent. Her daughters saw her (Θνγατέρες, LXX), and exalted her; the queens and concubines praised her." This indicates that, although there are many daughters of the Church, only one is the chosen and beloved in His eyes—this is the assembly of virgins.

Chapter IV. The interpretation of a passage from the Song of Songs reveals that the queens represent the souls of the saints prior to the flood, while the concubines are the souls of the prophets. The Divine Word is the seed for the birth of spiritual fruit as recorded in the prophetic texts, signifying a secret unity between the Word and the prophetic souls. Should anyone find these Scripture passages less clear and seek a deeper spiritual understanding, we can explain that queens and virgins may symbolize those recognized for their righteousness throughout the ages: those before the flood, after the flood, and since Christ's coming. Therefore, the bride symbolizes the Church, while the queens represent the righteous souls who delighted God before the flood, including Abel, Seth, and Enoch. The concubines are the souls of the prophets who lived after the flood, with whom the Lord entered into a union prior to the Church being joined to Him. He implanted within them the true words of incorruptible wisdom so that, having embraced faith, they might bear the spirit of salvation (Is. 26:18 LXX). Such fruits, producing sacramental glory, arise from souls at communion with Christ. Virgins should examine the writings of Moses, David, Solomon, and Isaiah, observing the life-saving fruits produced through their association with the Son of God. Hence, the Word calls the souls of the prophets "cohabitants," as their fellowship lacked the explicitness granted to the Church, for which the feast of the fattened calf was celebrated (Luke 15:23).

Chapter V. Regarding the sixty queens: Why is the number sixty significant, and why are they referred to as queens? This highlights the excellence of the saints from the early period. It is essential to understand why the queens are numbered as sixty, the concubines as eighty, the maidens innumerable, and the bride as one. To begin, the sixty queens likely represent those who, from creation until Noah, succeeded in pleasing God without needing laws for salvation, as the account of the world's creation in six days was still fresh in their memory. They recalled how God created the world in six days, and the events in paradise, when humanity fell after being commanded not to touch the tree of knowledge (Genesis 3:3). Thus, Scripture symbolically refers to these souls as the sixty queens, who were among the first nurtured by love for God, emerging close to the timeframe of creation, as they lived shortly after those six days. They enjoyed significant honor, conversing with angels and often witnessing God's presence, not merely in dreams. Consider the boldness of Seth before God, of Abel, Enoch, Methuselah, and Noah—the first lovers of righteousness and the original firstfruits noted in heaven (Hebrews 12:23), who inherited the kingdom like the seed of plants for salvation. Enough has been said about them.

Chapter VI. Who are the eighty concubines? These refer to the prophets imparting the doctrine of the Incarnation. We must also address the concubines. Those who lived after the flood possessed a more distant understanding of God and required a new teaching to counter idolatry. Thus, to prevent humanity from falling into forgetfulness of the good, God sent His Son to inspire the prophets with knowledge of His upcoming incarnation, during which the joy of the spiritual eighth day (ογδοάδος) and the grace that brings forgiveness of sins and resurrection would be announced—thereby cutting off human passions and corruption. This refers to Christian baptism, which replaces the Old Testament circumcision performed on the eighth day after birth. Consequently, the series of prophets since Abraham, emphasizing the significance of circumcision, corresponding to the eightfold number, are identified as the eighty concubines. Before the Church was espoused to the Word, these were the first to acknowledge the divine seeds and to proclaim spiritual circumcision on the eighth day.

Chapter VII. The virgins represent the ancient righteous. The Church is the singular bride, superior to all. The virgins, of whom there is an uncountable multitude, represent those who have lived righteously under divine guidance, diligently combating sin. However, neither queens, concubines, nor maidens can be compared to the Church. She, as the perfect and chosen one among them all, comprises and unites all the Apostles and surpasses them in beauty and purity. Thus, she is honored and glorified by the others, for she has experienced and heard abundantly what they desired to perceive but could not. The Lord declared, "Blessed are your eyes that see, and your ears that hear; for truly I say to you, many prophets and righteous individuals longed to see what you see and did not see, and to hear what you hear and did not hear" (Matt. 13:16-17). Hence, the prophets commend and marvel at the Church for receiving what they themselves could not see or hear. For there are sixty queens and eighty concubines, and an uncountable number of virgins, yet she alone is called my dove, my pure one.

Chapter VIII. The human nature of Christ represents His only dove. Additionally, we can interpret the bride as the pure flesh of the Lord, for which He left the Father, descended to earth, united with her, and was incarnated. It is symbolically referred to as a dove, an animal known for its gentleness, that willingly dwells among humanity. This flesh alone proved to be pure and blameless, excelling all in righteousness and goodness, such that none who are close to God can surpass it in virtue. Thus, she was honored to be a partner in the kingdom of the Only Begotten, united with Him. The queen mentioned in the forty-fourth Psalm, who was chosen from among many and seated at God's right hand, adorned with the golden beauty of virtue that the King desired, represents that pure and blessed flesh. The Word Himself, after ascending to heaven, placed her at the right hand of the Father, clothed in a golden garment, symbolizing imperishable properties that reflect divine beauty (Psalms 44:14 LXX). This garment consists of diverse virtues, including virginity, wisdom, faith, love, patience, and other perfections that adorn humanity with divine glory.

In noting the precise number, we are led to explore the deeper significance behind these words, ensuring we do not disregard it as trivial. It is necessary to contemplate the Scriptures diligently because the written figures demand attention, indicating meaningful content that is not in vain.

The queens symbolize the souls mentioned earlier in the genealogy, for the king is attended by a multitude. Just as in the human body where the head represents unity despite its many parts, so too is the king's entire domain to be regarded as one, with the multitude relying exclusively on him. The Word, presented in the Song of Songs, asserts: ‘Sixty queens, and sixty concubines, and young women, which are not numbered. But the only one’, He says, ‘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, it is revealed that she stands out as the most esteemed and sovereign, chosen for Him, with her offspring being heirs of the King, true children ‘as children of promise’ and not ‘children of a slave’ (Galatians 4:28-31), nor the progeny of concubines or numerous others.

Although Abraham fathered children with the Hittite concubine, they are not considered co-heirs with Isaac; instead, they received only ‘gifts’ (Genesis 25:6), akin to a testament. This allegory serves to illuminate the profound understanding of the scripture, ensuring no one loses hope in the calling of Christ. The gifts Abraham offered to Ishmael and the sons of the Hittite represent the forthcoming blessings available through the conversion of souls to faith and truth. Hagar, the concubine (Galatians 4:22), was cast out by Abraham (Galatians 4:30), symbolizing the lower Jerusalem, enslaved along with her children (Galatians 4:25). It is stated, "I have rejected your mother" (Hosea 2), and again, “I have given a certificate of divorce” (Matthew 19:7; Deuteronomy 24:1-3) into her hands. This reference to Hagar serves as a figurative indication of hopeful conversion.

To signify the transformative power of the “washing of regeneration” (Titus 3:5), a gift of life was provided to the faithless and for the redemption of nations seeking the knowledge of the truth. The gifts received by Abraham's sons from the Hittites were material wealth, including gold, silver, and various fine goods, all of which he had appropriately distributed among them. These came from the spoils gained after the kings of Sodom and Gomorrah were captured by Chedorlaomer, Bera, and other kings, who seized their property, plundered their resources, and took many hostages (Genesis 14). Upon returning from this victory, Abraham graciously acknowledged and upheld what he had already dedicated to the Lord God, sharing it alongside other gifts with his sons from the Hittitis, as recorded in Hebrew traditions.

These are the souls that act as they must not out of a desire for the kingdom or to evade judgment, but rather to preserve their wealth, fame, or honor. The one perfect dove embodies the highest assembly of the saints, who perform good deeds purely for the sake of goodness, acting as they should not for rewards, not out of dread of punishment, nor for any worldly incentive, but to honor God. It is clear that with God within her, she encompasses all that belongs to God. The queens and concubines may hear the call of gratitude towards the kingdom and the fate of Gehenna, which inspires courage in us! Yet the dove will not hear these things, but will be blessed in every way.