THE EARLY CHURCH FATHERS WRITINGS - VOLUME 94
Bede: Commentaries on Proverbs and the Song of Songs
c. AD 700 – 735

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INTRODUCTION TO THIS VOLUME
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HOW THIS BOOK IS ARRANGED

This is the ninety-fourth volume of a series that gathers the writings of the early Church
in order of date, from the generation after the apostles down to the eighth century. This
volume holds Bede, Commentaries on Proverbs and the Song of Songs, from the period about
AD 700 – 735.

Within each work the text is divided into chapters and numbered sections, so that any
passage can be found again and cited. The small bold figures in the text are the section
numbers.

THE TRANSLATIONS

The text is in English only. Wherever a modern English version has been prepared for
SermonIndex it is used here; otherwise the book prints an older public-domain translation.
In both cases the wording is the translator’s own: older translations have not been
altered beyond dividing them into sections. The sources for every work are listed at the
back of the book, together with the licence under which each text is released. All the
works in this volume are printed in the modern English versions prepared for SermonIndex.

IN THIS VOLUME

Bede was born about AD 673 on land belonging to the monastery of Wearmouth in Northumbria.
At seven years old he was given to the abbot Benedict Biscop, and he spent the rest of his
life in the twin monasteries of Wearmouth and Jarrow, rarely leaving them. He was made a
deacon at nineteen and a priest at thirty. He taught the monks, sang the daily services,
and wrote on the Scriptures, on the calendar and on the history of his own people. Most of
his books explain the Bible by gathering what Ambrose, Jerome, Augustine and Gregory had
taught, and adding his own lessons for the Church. His Ecclesiastical History of the
English People, finished in AD 731, is the chief source for the early English church. He
died at Jarrow in AD 735, and the title Venerable was given to him in the centuries after.

Each section of the commentaries is headed by the verse of Scripture on which Bede is
writing. The Commentary on the Song of Songs is in seven books: six by Bede, and a seventh
in which he gathered passages from Gregory the Great.

DATES AND AUTHORSHIP

Dates are approximate and are debated by scholars. Each work begins with a short
introduction that states what is known about its author and its date, and what is
uncertain.


COMMENTARY ON PROVERBS (CHAPTERS 1–6)
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COMMENTARY ON PROVERBS The Venerable Bede

AD 673–735

Bede’s commentary on the Book of Proverbs, from the first chapter to the last. He explains
each saying in its plain sense and then draws out the lesson for the Christian who wants
to live wisely.

CHAPTER 1

Proverbs 1:1

The Parables of Solomon, etc. The Greek word Parables is translated as Similitudes in
Latin; Solomon named this book so that we might understand its contents more deeply and
not just according to the letter, in which he signifies that the Lord would sometimes
speak to the crowds in parables. He also announces the everlasting kingdom of Christ and
the Church, symbolized by his own name and the peaceful state of his reign; as it is
written: His empire shall be multiplied, and peace shall have no end; upon the throne of
David and over his kingdom (Isa. IX). Likewise, through the construction and dedication of
the temple, he implies the edification of the holy Church, which will be dedicated forever
at the time of the resurrection. For he himself is also said to be the son of David and
the spiritual king of Israel, as testified by the crowds who came to meet him at Jerusalem
with palm branches and praises (Matt. XXI). It is notable that the Vulgate edition, for
Parables, which are called Missae in Hebrew, uses Paroemiae, meaning proverbs. But even
this name does not deviate from the truth. For those things rightly called parables,
because they are hidden, can also incongruously be called proverbs, because they are the
kind of things that justly deserve to be frequently spoken of and retained in memory. And
proverbs are often spoken so obscurely that they might not undeservedly be noted by the
name of parables, the Lord himself attesting, who said: These things I have spoken to you
in proverbs. The hour is coming when I will no longer speak to you in proverbs, but will
tell you plainly of the Father (John XVI). The usefulness of Solomon's Parables is shown
in the added title, when it says:

Proverbs 1:2

To know wisdom, etc. To know wisdom and discipline is to understand how to believe
rightly, how one ought to live, to have truly learned where to direct the intention of the
heart, and to know what is fitting to do. When it adds: [Proverbs 1:2] -- To understand
the words of prudence, etc., it advises those whom it teaches not only to embrace wisdom,
which they have once perceived, and to know how to serve the virtue of discipline they
have recognized, but also to eagerly listen to the words of the wise, by which they may
proceed to perfection, and to diligently strive to understand them. [Proverbs 1:3] --
Justice, and judgment, etc. Justice is in those things we do well according to the rule of
truth; judgment, in those things we act with right discernment with our neighbors. Equity
is in that action wherein with sincere intention we strive to please God alone in the
things we rightly do or judge.

Proverbs 1:4

To give prudence to the simple, etc. He calls simple those who have recently begun to
listen to wisdom; the youth, who has already made some progress in listening to it. And
perhaps he calls the simple in the plural number and youth in the singular, because the
teaching of wisdom receives characters devoted to various emotions and manners of living,
and leads them in the way of becoming more perfect in virtue. Of such it is rightly said:
The multitude of those who believed were of one heart and one soul (Acts IV). To give, he
says, prudence to the simple. This indeed is necessary for the untrained and the
beginners, so that by determining and avoiding the craftiness of sophisms, they can be
prevented from being drawn away from the simplicity of true wisdom, which leads to life.
To the youth, knowledge and understanding, because one who prudently avoids falsehood will
consequently receive the understanding of the truth. So far the preface; hence the text of
the Parables begins.

Proverbs 1:5

A wise man will hear and become wiser. Since Solomon was a lover of wisdom, who, having
the option given to him, sought and received wisdom, he fittingly begins his Parables with
wisdom. But when it is said: A wise man, when he hears the word, becomes wiser, it shows
that no one in this life can become so wise that their wisdom cannot be increased, and it
is always the custom of wise people to listen to the sayings of their elders, and
sometimes even those younger than themselves; whatever utility they hear in them, they
apply to themselves and remember in their heart. Indeed, a lesser wise man heard a greater
one, the Queen of Sheba heard Solomon, and returned wiser (3 Kings 10). Moses heard his
much lesser father-in-law, and he became more elevated and wiser (Exodus 18). The
disciples heard Christ and were deemed worthy to receive the spirit of wisdom. Nicodemus
heard, Gamaliel heard, and his disciple, then Saul, now the Apostle Paul, heard. Truly
wise men heard the word of the Gospel and were made wiser. When Paul was caught up to the
third heaven and heard unspeakable words which it is not lawful for a man to utter (Acts
22), nonetheless, he returned to earth saying: For we know in part, and we prophesy in
part; but when that which is perfect is come, then that which is in part shall be done
away (1 Corinthians 13).

Proverbs 1:5

And he who understands will possess governance. Let no one boast about their knowledge
because if anyone often neglects to hear and understand the words of the wise, they do not
know how to properly govern their life. How much more can such a person not be appointed
to another’s governance, who has despised subjecting themselves to paternal discipline!
Therefore, he says, Hearing, the wise man will be wiser, referring to the knowledge of
things that are known through wisdom; and when he adds, And he who understands will
possess governance, it pertains to the rectitude of life that is learned or taught through
the same wisdom. And the beginning of Proverbs beautifully matches the beginning of the
title, which reads, The proverbs of Solomon the son of David, king of Israel, for gaining
wisdom and discipline. [Proverbs 1:6] -- He will comprehend a proverb and a parable, etc.
This humility was given to the disciples by the wisdom that taught them in the flesh so
that they could understand both its parables, which the crowds could not comprehend, and
the enigmas of the prophets and the law, that is, the obscure sayings that they would
spiritually perceive and elucidate for their listeners. And also to the succeeding
teachers of the Church, the same secrets of spiritual understanding were unlocked to those
who sought and knocked earnestly.

Proverbs 1:7

The fear of the Lord is the beginning of wisdom. There are two fears of the Lord: the
first is servile, which is called the beginning of knowledge or wisdom; the second is
friendly, which accompanies the perfection of wisdom. Servile fear is the beginning of
wisdom because whoever begins to be wise after the error of sins is first seized by divine
fear, lest they be led to punishments. But this fear is cast out by perfect love (1 John
4). However, the holy fear of the Lord, which remains forever and ever (Psalm 111:10), is
not excluded but is increased by charity. This is the fear by which a good son fears lest
he offend the eyes of his most loving Father even slightly. For in the initial fear, the
servile spirit still fears lest it be subdued by punishments from an angry master. Both
fears, however, will cease in the future life; charity will never fail (1 Corinthians 13),
but it will remain in the fullness of wisdom perpetually; which is to know the true and
only God, and Jesus Christ whom He has sent (John 17:3).

Proverbs 1:7

Fools despise wisdom and discipline. It has been said of the wise man that he will become
wiser upon hearing the word, and the one who understands will learn to rightly govern his
actions. In contrast, it is said of fools that they do not only fail to attain the wisdom
of right doctrine and the discipline of pure conduct but also despise knowing it. Indeed,
while wisdom in the flesh was preaching, the wise rejoicingly ran to it: but the Pharisees
and the chief priests spurned its saving words and deeds alike. And note that the singular
form is used for the wise man, but the plural for fools, because there are not only more
fools than wise people, but the assembly of the wise follows a single path of piety.
Moreover, those erring with dissimilar doctrines have a dissimilar order of living.

Proverbs 1:8

Listen, my son, to your father's discipline, etc. He has thus far disputed proverbially
about each side, now he begins diligently to admonish each faithful person to prefer the
discipline of the divine law to the enticements of the wicked; for certainly the
observance of this leads to a crown, while the deeds of those lead to eternal death. Hence
rightly he calls him son, whom the father takes care to instruct with solicitude. It may
also be taken as spoken from the person of God the Father, and in the name of the mother,
the Church, which was then called the Synagogue, is understood. And note that he so
commands us to listen to the discipline of the Father, that we should in no way abandon
the law, because it is not sufficient for someone to say they love the Lord and obey His
precepts if they do not follow the unity of the Church with brotherly charity. And it is
not prohibited to take the mother, who is herself the grace of God by which we are saved.
For among the Hebrews, the spirit that grants grace is named in the feminine gender.

Proverbs 1:9

"That grace may be added to your head," etc. It was a custom among the ancients that those
who competed lawfully would receive a crown on their head and a torque on their neck.
Therefore, for us too, if we keep the discipline of our Creator, if we observe the decrees
of the mother of grace, the greater clarity of spiritual virtues is increased from there.
For grace is added to the head when charity, which adorned the principal part of the mind,
is inflamed more ardently. And a torque is added to the neck when, with the splendor of
perfect action, the word of preaching, which proceeds through the neck, is confirmed; and
lest it be despised by the hearers, it is taught with an unbroken connection of virtues.
But also in those who kept the decrees of the Mosaic law, when the Lord came, the grace of
the New Testament was added with the hope of the heavenly kingdom. Whose exceptional
splendor will never be enclosed by any end, like a crown or a torque. To us also, when the
light of eternity is granted for our acts, which divine grace has bestowed, indeed grace
is added to the head, and a torque to the neck, according to the Gospel saying: "For we
have all received from his fullness, grace upon grace" (John 1); grace, namely, of blessed
retribution, for the grace of righteous action.

Proverbs 1:10

"My son, if sinners entice you," etc. Sinners entice in two ways those whom they deceive,
because they either allure them to commit crimes with blandishments, or they uplift deeds
already done with favors, as if laudably performed. In both cases, wisdom exhorts its
listeners not to acquiesce to such things. [Proverbs 1:11] -- "If they say, Come with us,"
etc. This passage can be generally said of robbers, who bring either death traps or harm
to the innocent. It can also be specifically understood of those who handed over the
author of life to death. [Proverbs 1:11] -- "Let us lay in wait for the innocent without
cause." They did this when they said: "Is it lawful to give tribute to Caesar, or not?"
(Mark 12) and countless other similar things. Truly he was innocent, who did no sin, nor
was deceit found in his mouth. Truly they laid traps for him in vain, by whom they were
not harmed, but from whom they had experienced many benefits.

Proverbs 1:12

"Let us swallow him alive like the grave," etc. Thus the wicked desired to extinguish the
Lord, that every memory of his virtues and teaching might be removed; and even that it
might be forgotten that such a one ever lived among them. [Proverbs 1:13] -- "We shall
find all precious substance," etc. They spoke of the people whom they saw adhering to
Christ. For they thought that if they killed him, they could separate all who had believed
from his love and following, and fill their gatherings with such spoils of people. Similar
to this is that parable of the Lord, when the son of the king came to them, they said:
"This is the heir; come, let us kill him, and the inheritance will be ours" (Mark 12).
[Proverbs 1:14] -- "Cast in your lot with us," etc. A purse is a sack of money. It is
evident about robbers that, to gather more accomplices in crime, they promise them a share
of the booty they have taken. But also the persecutors of our Redeemer, whoever they
could, they joined to themselves. But those whom they saw following him, they expelled
from the synagogue, depriving them of their communion.

Proverbs 1:15

"My son, do not walk in the way with them," etc. He forbids those who believe in Christ
among the Jews from associating with the Jews who persecute Christ. Finally, all who
believed were together. And Peter speaking to them said, "Save yourselves from this
crooked generation" (Acts 2). [Proverbs 1:16] -- "For their feet run to evil," etc. They
hasten not only to the evil they work temporarily, but also to the evil they will suffer
perpetually, as often as they hurry to commit murder or some other crime. For as much as
they are led to commit a crime, so much they approach to endure the punishment for the
crime. These things can be especially understood of the plotters against our Savior.
However, the following verse is generally inserted about his faithful who equally endure
the malice of the wicked.

Proverbs 1:17

"Surely in vain the net is spread," etc. Truly the snare of persecution or death is spread
in vain for the elect, who have the wings of hope and charity and other virtues, by which
they desire heavenly things while they live, so that they may deserve to reach them after
death. They also have the eyes of the mind, by which they foresee both the evils they
endure from the wicked passing quickly and the eternal goods they have deserved for
enduring. With these same eyes, they foresee both the pride of the reprobate soon to be
consumed and the perpetual torments following. It can also be understood thus, that he
rightly speaks of the pernicious doctrine of the wicked, which he wove from the place
where he said: "If sinners entice you, do not consent." For it is in vain that such a net
is spread before those who contemplate heavenly things with pure eyes of the heart; who
know how to say with the prophet: "Our soul has escaped like a bird from the snare of the
fowlers." For he easily avoids the snares spread on earth, who has his conversation in
heaven. Therefore, the wicked in vain prepare both nets for the good, because if they
persuade to wickedness, they are overcome by the wisdom of the righteous; and if they
bring adversity, they are despised for their patience. Moreover, the tempters themselves
are destroyed by their own snares. Hence, it is rightly added:

Proverbs 1:18

They themselves also lie in wait for their own blood, etc. For their own blood, that they
may be punished with temporal death; but against their souls, he says, that they may also
be condemned by the eternal perdition of their souls. This applies to all who lie in wait
for blood and think they should live by fraud, yet it especially suits the Jews, who hid
snares for the innocent Lord and attempted to circumvent His apostles, supported by the
wings of virtues, with deceit. For they acted against their own blood and their own souls,
who, fearing lest they should lose their earthly kingdom, killed the King of heaven and
earth, and persecuted the citizens of heaven upon the earth; and thus, they lost both the
kingdom they had on earth and that which they could acquire in heaven. Generally saying,
whosoever has the eyes of faith open, and receives wings from the Lord, as of a dove, with
which he will fly to eternal rest, the wicked weave snares in vain, and by presuming this,
they rather destroy themselves.

Proverbs 1:19

If the paths of the greedy seize the souls of those who possess them. He calls the paths
of the greedy his subtle thoughts, whereby he diligently inquires how to increase his
wealth. Such paths seize the souls of those who possess them, that is, of those who
excessively cling to the possessions of wealth. Therefore, he says, not only do those who,
for the love of money, watch for the robberies and murders of the innocent, destroy
themselves by acting thus, but also, in the same order, even though lesser in guilt, all
greedy thoughts that prefer gold to God, lead to destruction. Alternatively: Thus, the
paths of every greedy person seize the souls of possessors. With such an end, as mentioned
earlier, every greedy person destroys or strips those who abound in possessions, so that
by doing this, he rather perishes himself. For why should he kill the poor, whom he sees
possessing nothing? He does not find anyone to rob. Hitherto, the persecutions which the
Jews brought upon Christ are described. From here, they recount what He Himself speaks to
His own persecutors through the apostles after His passion.

Proverbs 1:20

Wisdom preaches in the streets, etc. The Wisdom of God, indeed, is Christ, who, having
lived in the world, revealed the mysteries of His divinity to a few and instructed them
not to preach that He was Jesus Christ before His passion and resurrection, lest they tell
anyone the glory they saw on the mount; and then, He showed His Majesty’s power more by
works than by words, fulfilling the prophecy that said: Nor shall anyone hear His voice in
the streets (Isaiah 42). But after His resurrection, wisdom preached outside (Matt. 12);
for, having sent down the Holy Spirit, He revealed Himself to the world through the
apostles. In the streets, He raised His voice, because He publicly repeated to the crowds
what He had taught to few, fulfilling the word which He said to His heralds: What I tell
you in the darkness, speak in the light; and what you hear whispered, proclaim on the
housetops (Matt. 10). He cried out at the head of the multitudes, because He openly
brought to the memory of the princes, who thought they had prevailed against Him by
crucifying Him, the guilt of the murder they committed and called them to the remedy of
repentance.

Proverbs 1:21

At the gates of the city, He utters His words. The city of the Lord is the Church, united
from both peoples, namely Jews and Gentiles. Its gates are the teachers who, by preaching
the word, bring believers into it. And at the gates of its doors, wisdom uttered His words
when He spoke to His apostles. One of whom said: Do you seek proof of Christ who speaks in
me? (2 Cor. 13). The gates of the city's doors can also be understood as the elders in the
synagogues, among whom wisdom disputed, speaking through the apostles to the lawyers,
Pharisees, and priests, recalling them to His grace; so that, as Luke says: A large number
of priests became obedient to the faith. But what the same wisdom cries out, is added:
[Proverbs 1:22] -- How long, O simple ones, will you love simplicity? How long, little
ones in the sense of the old covenant's ceremony, as the new one shines forth, will you
love it? How long will you prefer Moses to Christ, the Law to the Gospel? How long will
you advance the decrees given by a servant to the still immature people over those given
by the Son Himself coming to the perfect in mind? He says, How long will you do these
things? You have now seen Christ in the flesh, you have now not only spurned, but also
killed Him doing miracles and teaching. At least now, love Him risen from the dead and
reigning in heaven, and He will forgive the crime you committed.

Proverbs 1:22

And fools hate knowledge? etc. It should be inferred from the previous how long, that is,
how long will they desire? how long will they hate? They indeed desired harmful things and
hated knowledge, who followed the surface of the legal letter, and refused to accept the
sacraments of the Gospel, which the letter itself signified. [Proverbs 1:23] -- Turn at my
reproof. He reproved the Jews through the mouths of the apostles, because they were
unwilling to believe, and even then He admonished them to turn after He had risen and
ascended. [Proverbs 1:23] -- Behold, I will pour out my Spirit to you, etc. If you still,
he says, neglect to convert, I will bring upon you the vengeance you have deserved, and I
will show that the words I have predicted about your destruction are true. Indeed, he
names his spirit the power of vengeance, about which Moses said: You sent your spirit, and
the sea covered them (Exodus XV). And it is said in the book of blessed Job: the wicked
perished by the breath of God, and were consumed by the spirit of his wrath (Job IV).

Proverbs 1:24

Because I called, and you refused. Saying: Come to me, all you who labor and are burdened,
and I will refresh you (Matthew XI). [Proverbs 1:24] -- I extended my hand, etc. First by
doing good and healing all oppressed by the devil, later by suffering on the cross.
[Proverbs 1:25] -- You have despised all my counsel. Saying, Repent, for the kingdom of
heaven is at hand (Matthew III). [Proverbs 1:25] -- And neglected my reproofs. Saying, Woe
to you, scribes and Pharisees, hypocrites, because you have taken the key of knowledge;
you did not enter yourselves, and you hindered those who were entering (Matthew XXIII).
And generally, Whoever does not believe is already judged (John III). [Proverbs 1:26] --
But I will laugh at your calamity, etc. It is said likewise in the psalm about the same:
He who dwells in the heavens laughs at them, and the Lord scoffs at them. Not because the
Lord laughs with his mouth, or scoffs with his nose, but the power implied by such a word
is that he granted to the apostles to foresee that the wicked would not succeed against
him at all, beyond what he permitted, rather that all their endeavors would be in vain,
while his glory would be spread over the world after his passion. Therefore, they would
utterly disdain their pride, even when they saw it prevailing greatly.

Proverbs 1:26

When your fear comes as calamity. Saying to one another, If we let him go on like this,
everyone will believe in him, and the Romans will come and take away both our place and
our nation (John XI). [Proverbs 1:27] -- When sudden calamity comes upon you, etc. He
speaks of the sudden siege of Jerusalem, and the destruction of the whole province that
was made by the Romans, which the Lord himself predicted in the Gospel, seeing the city
and weeping over it (Luke XIX).

Proverbs 1:27

When distress comes upon you, etc. The Jews are not read to have called upon the Lord in
that siege, but only to have relied on arms, although they witnessed the desolation of
their homeland and the ruin of the temple with bitter minds. However, if some did call
upon him then, because they refused to understand the guilt for which they were punished,
to truly repent, they cried to him in vain whom they had despised. Therefore, they are
rightly said to have endured tribulation with distress. For tribulation was in them, by
which they were afflicted outwardly; distress, in that they found no consolation from God
inwardly. On the contrary, the saints, when oppressed outwardly by adversity, expand in
heart with certain hope of salvation, knowing that they are heard when they cry to him
whose words they remember to have obeyed. Hence the prophet says: When I called, you
answered me, O God of my righteousness, you enlarged me when I was in distress. This whole
correction of wisdom can generally apply to all the reprobates, because in the day of
judgment they will cry to the stern judge, asking for the gate of the kingdom to be opened
to them, and they will not deserve to be heard. For what follows, In the morning they will
rise, and will not find me; that very time of the final judgment openly designates when
some will rise to eternal life, and others to eternal shame and contempt.

Proverbs 1:29

Because they hated knowledge, etc. By merit they are deprived of salvation, who not only
do not have the beginning of wisdom, the fear of the Lord, and discipline but also pursue
them with hatred; but the son of salvation says, I have hated the wicked, and loved your
law.

Proverbs 1:31

Therefore they will eat the fruit of their way. Their way, he says, of which he had spoken
above: For their feet run to evil. Because, he says, they did not want to enter my ways
that they might live, they will receive the reward of their ways, to perish eternally. But
on the other hand, of those who fear the Lord, who walk in His ways, it is said: You will
eat the labors of your fruits; blessed are you, and it will be well with you. And they
will be satisfied with their own counsels. Because they refused to acquiesce to my
counsel, by which I had decreed to save them, they will be satisfied with their own; with
which they said, Let us hide snares against the innocent in vain; with which they chose a
robber for themselves over the Savior, so that they might be destroyed by robbers, and
condemned among robbers. This can also be understood of all despilers of the word of God,
as in other things. The turning away of little ones will kill them. He calls little ones
not by age, but by sense, to whom it was said above: How long, little ones, will you love
childishness? who could have been not little ones, but perfect in senses if they had not
turned away from the counsel of wisdom. But as they had turned away, they destined
themselves to eternal death. And the prosperity of fools will destroy them.

When they accomplish their acts, hindered by no adversities, which meditating they say: We
will find all precious substance. Likewise: The turning away of little ones will kill
them, and the prosperity of fools will destroy them, because often a spirit turned away
from the fear of the Creator, already suffers from the wrath of the same just Creator, so
that in what they sin, they seem to endure nothing adverse. But as blessed Job says, Let
him lead his days in goods, and in a moment descend to hell (Job. XXI).

Proverbs 1:33

But he who will listen to me, etc. It can be understood both in this life and in the
future, because he who serves the Lord perfectly, is not frightened by any adversities,
indeed rejoices in adversities, and in the very death rejoices as if entering life, and
always bears a heart quiet from superfluous thoughts and the tumult of temptations, with
the help of the grace of the Holy Spirit, which the rest of the seventh day signified
mystically in the law. But even when he has passed from this world, not only without the
terror of evils, but also in great joy of the hoped-for resurrection, he will rest, like
Lazarus in the bosom of Abraham. [Proverbs 1:33] -- And he will enjoy abundance, etc. Now
the abundance of good works, with the fear taken away even of those who kill the body,
then the abundance of joys in reward. For how great indeed will the abundance of all good
things be there, where the glory of Him, from whom all good things come, may be beheld,
with all fear of anything adverse completely taken away!

CHAPTER 2

Proverbs 2:1

My son, if you accept my words, etc. He who stores up God's commandments within himself is
he who, listening, carefully hides them in his heart, as the one who says: I have hidden
your words in my heart, so that I might not sin against you. For it is greatly to be cared
for that these should not be taken from us by demons, like the seed, as in the parable of
the Gospel, cast by the wayside, which birds take away. [Proverbs 2:2] -- That your ear
may listen to wisdom. For he is proven not to listen to wisdom with his ear, who,
receiving the words of God only through the hearing of the body, does not retain them in
memory to perform them. Therefore, if you receive God's commandments with a fixed love for
learning and keeping them, first hold to the path of humility. For this is what is
subsequently added,

Proverbs 2:2

Incline your heart to understand prudence. To incline is indeed to humble the heart to
understand prudence and to cleanse the heart, to make it worthy to receive the mysteries
of truth. Therefore, the same Wisdom, speaking to the Father, says: You have hidden these
things from the wise and prudent, and revealed them to little children (Matt. XI; Luke X);
that is, you have hidden them from the proud, and revealed them to the humble. [Proverbs
2:3] -- For if you call out for wisdom, etc. We ought to call upon, that is, to invoke
through prayer, none but God. When therefore he teaches that wisdom is to be invoked, he
shows beyond doubt, that not just any wisdom, that is, knowledge of heavenly or earthly
things, but the very knowledge of the Divine is to be gained by us. For in the perception
of this wisdom, the highest perception of blessedness is found, as attested by herself,
who, praying to the Father for us, says: And this is eternal life, that they may know you,
the only true God, and Jesus Christ whom you have sent (John XVII). It should be noted,
however, that he advises both to call upon wisdom and to incline our heart to
understanding prudence, because it is certainly necessary both to implore divine help in
all things, and with the Lord's help, to do the good we are able. For without him we can
do nothing, nor again without our effort, however small, should we believe we are to be
saved by him.

Proverbs 2:4

If you seek it like silver, etc. If with so much care you seek wisdom as the covetous seek
silver, or certainly if you seek that same wisdom as anxiously as if you were to acquire
through it infinite and ineffable riches, you will receive the rewards which are
subsequently explained. He who digs for treasures casts out earth, makes a deep pit,
diligently persists in laboring until he reaches the treasures he seeks. And he who
desires to find the treasures of wisdom should cleanse himself of any earthly matters he
finds in himself, cut off carnal enticements, make a pit of humility in himself, and not
cease from acting until he knows himself to have found the way of truth. [Proverbs 2:5] --
Then you will understand the fear of the Lord, etc. If you seek with a careful heart, you
will come to the experience of the loving fear of the Lord, which is not only the
beginning but the perfection of heavenly wisdom in this life alone. And thus perfect love
does not cast it out (I John IV), but makes it endure forever. And you will find the
knowledge of his divinity, which makes perpetually blessed.

Proverbs 2:6

For the Lord gives wisdom. This verse refers to what was said above: For if you call out
for wisdom, and so on, until it says: And you will find the knowledge of God. For wisdom,
that is, the Lord, is to be invoked to receive wisdom, because wisdom cannot be possessed
by us ourselves, but is given by the Lord. Let Pelagius be silent, refuted by the Apostle
who says: For what do you have that you did not receive? (1 Cor. IV). And James the
Apostle: If anyone lacks wisdom, let him ask of God (James I). [Proverbs 2:6] -- And from
his mouth comes wisdom and understanding. In this verse, that ineffable and coeternal
wisdom born of God the Father may be understood, of which it is elsewhere said: I came
forth from the mouth of the Most High, the firstborn (Eccli. XXIV). The mouth of the Lord
can also be understood in his saints, whence it is often said in the prophets, Because the
mouth of the Lord has spoken; And from his mouth comes knowledge and understanding, which
unless he himself sanctifies the human mouth, unless he graciously makes it his own, no
one can speak perfect wisdom.

Proverbs 2:7

He will guard the salvation of the upright, etc. Virtues are related to each other,
righteousness and simplicity, nor can they be separated from each other. Hence, wisdom
does not seek one of them without the other; but in whomsoever both are found, these it
guards and protects. Finally, of the blessed Job it is said that he was a simple and
upright man (Job I): simple, namely, by the innocence of meekness; upright, by the caution
of discretion. Simple, because he desired to harm no one, but indeed to benefit all;
upright, because he permitted himself to be corrupted by no one. [Proverbs 2:8] -- Keeping
the paths of justice, etc. The ways of the saints, the general precepts of God; the paths
of righteousness, the stricter rules of the heavenly life, which are accessible only to
the perfect, it says; wisdom keeps both as to help the upright and the simple in whatever
grade of virtues they stand.

Proverbs 2:11

Counsel will guard you, etc. The evil way, the works of iniquity; the man speaking
perversely, he calls the teachers of iniquitous behavior. The evil way, onto which they
call those who say, Come with us, let us lie in wait for blood. The perverse speaker, he
signifies as the author of this persuasion. [Proverbs 2:13] -- Who leave the straight
path, etc. Beautifully he has opposed dark ways to the straight path, because indeed the
journey of right action is performed in light and leads to the joys of the supreme light.
As the Lord says: Everyone who does evil hates the light and does not come to the light,
so that his deeds may not be exposed (John III). And such a one meets his end in outer
darkness. [Proverbs 2:14] -- Who rejoice when they have done evil, etc. Therefore, they
who do evil rejoice because they walk in dark ways and do not know where they are going.
For if they saw that they were heading toward punishments, they would certainly restrain
their step and correct their harmful joy with wholesome weeping.

Proverbs 2:16

To deliver you from the strange woman, etc. This verse depends on what was said earlier,
where it was said, Prudence will watch over you. And the meaning is, Prudence will watch
over you, to deliver you from the strange woman. Therefore, because previously Solomon
admonished his hearer, whom he strives to teach wisdom, not to join thieves or run with
them if he sees a thief, but to walk uprightly and simply, he now advises not to share
their portion with adulterers. Of whom what was said before, To deliver you from the evil
way and from the man who speaks perversely, can also be specifically understood; for what
speech is more perverse than to persuade to debauchery? This chapter begins from the place
where it says: My son, if you receive my words and hide my commandments with you. However,
through the strange woman, the depravity of heretics, alien to the members of Christ and
the Church, can be understood, which usually deceives the hearts of the innocent by the
softness of persuasion and the blandishments of the tongue. From whence the Psalmist: They
have sharpened their tongues like a serpent; the poison of asps is under their lips.

Proverbs 2:17

And leaves the guide of her youth, etc. It is clear about the adulteress because she first
leaves her husband and forgets the covenant of her God, evidently that which she made with
her husband, with the Lord as witness, at the time of marriage, that they would keep the
faith of chastity with each other. It is also clear about the heretical mind, because it
leaves the teacher from whom it learned the faith of the Church; and forgets the covenant
of its God, that is, of the Lord's own faith, which is contained in the creed, which it
promised to keep on the day of baptism. [Proverbs 2:18] -- For her house is inclined to
death, etc. Every behavior of the adulteress leads to destruction, and although she seems
sweet and gentle, she will feel no less vengeance at the end than those who serve with
open impiety by robbery. The house of the adulteress, her very flesh, in which she is laid
under degradation and lust, can be understood, which at the last time of judgment, will
rise not to life, but to eternal death. But also the house of heretics, because it is
built upon sand, even when it seems to stand, leans towards ruin, and by its own growth as
by certain paths, it tends to the company of the impious, that is, it extends to the
torments of evil spirits.

Proverbs 2:19

All who go to her do not return, etc. To her, to death he says, not to the woman. For it
is possible for him who is mixed with an adulteress, with the help of the Lord, to return
and earn life again by repenting; it is possible for him who is stained with heresy, by
coming to one's senses, to return to salvation. But he who is once snatched away by
eternal death will never return to the way by which he seeks the life of the blessed. This
is said specifically against the Origenists, who promise to heretics, prostitutes, and all
the crowds of the wicked, and even to the devil himself and his angels, forgiveness of
sins, life, and the kingdom in the heavens after countless times of the filled universal
judgment; misunderstanding that passage of Isaiah: And they will be shut up there in
prison, and after many days they will be visited (Isaiah 24). As if, after many times of
the finished judgment, the impious would be loosed and saved, whereas he rather grants
them no salvation, but signifies that those who die at this time due to the enormity of
their crimes, deserve to be confined in the prison of punishments, will be visited only
for a short time at the time of resurrection, so that, having received their bodies, they
will be condemned more severely in judgment, and immediately after the judgment will be
shut up forever in more cruel punishments.

Although it can also be rightly taken this way, All who go to her, that is, to the
prostitute, or to her house, do not return, because, as far as nature is concerned,
corrupted by their perverse will, it does not have a return by itself; but through the
grace of God, by which it is helped and renewed, so that it may take hold of the paths of
life. For by this saying the weight of iniquity is designated, so that when someone
returns, he does not attribute it to himself, but to the grace of God, not from works,
lest he should boast.

Proverbs 2:20

To walk in the good way, etc. The good way, he calls the unity of true faith, about which
the Lord says, I am the way (John XIV); and again: No one can come to the Father, except
through me (Ibid.). But the paths of the righteous, he names the various examples of the
saints. This verse depends on what was said above: Prudence will preserve you; as also
that, To be delivered from the strange woman. [Proverbs 2:21] -- For those who are upright
will inhabit the land, etc. And here he joins the upright with the simple, as also above
when he said: He will keep the salvation of the upright, and protect those who walk
simply; because undoubtedly simplicity without uprightness is dissolved and foolish, but
uprightness without simplicity is certainly austere and harsh; indeed, both virtues
combined make a perfect man. But between the two verses it differs that in the former, the
Lord is indicated to help the righteous struggling in the present, and in the latter,
because he will crown the victors in the future. For by the name of earth, the Church is
designated, which is accustomed to germinate spiritual fruit for God, in which the
righteous dwell and remain, because they are not separated from its fellowship even by
death, but at the end of this life, they reach that part of it which reigns with Christ in
the heavens.

Proverbs 2:22

But the wicked will be destroyed from the earth, etc. These words can be taken not
generally about all the condemned, but specifically about those who seem to belong to the
land of the Lord, that is, the Church, and yet due to their merits are removed from it:
some openly by the judgment of the Church itself, like Simon, Arius, and Porphyry; some
secretly by the judgment of the invisible judge, like countless even of those who seem
good to people. For he calls manifest apostates the wicked; but all those acting wickedly
who, having received the sacraments of faith, degenerate from its purity in some manner.
Both, however, in the future retribution, will be destroyed from the land of the living,
because the wicked will not dwell near the Lord, nor will the unjust remain in his sight.
And rightly so, because he predicted many things about the ways of the good and evil, he
subjoined in conclusion the end of both, just as in the preceding parable, which forbade
associations with robbers, saying of the end of the wicked: And the prosperity of fools
will destroy them; saying of the end of the good: But whoever listens to me will dwell
without terror. These verses which we have recently discussed, can be understood about the
ancient people of God, because when they lived uprightly, they happily remained in their
land, but when they sinned, they were destroyed by enemies.

CHAPTER 3

Proverbs 3:1

My son, do not forget my law, etc. Here he teaches that works of mercy should be insisted
upon, and that we should not trust in our own strength, but seek help from God. And he
arranges all these things in a suitable order; for, after restraining from cruelty, after
chastening from luxury, he adorns with good deeds the one whom he has taken to instruct
himself. [Proverbs 3:2] -- For length of days, and years of life, etc. Lest the imposition
of observing precepts should disturb the listener, he prefaces with certain rewards, and
so enumerates the precepts. For by the length of days, he signifies eternal light; by the
years of life, the transition from this mortality; by the increase of peace, he designates
the very state of attained blessedness. Of which Isaiah says: His authority shall
increase, and there shall be no end of peace (Isaiah IX). But it was also given to the
previous people of God, and now in the present, that when they obeyed the law of God, they
should live for a long time in the quiet of peace.

Proverbs 3:3

Let not mercy and truth forsake you. Let truth never depart from your mouth, which is to
be spoken; let mercy never recede from your work, which is to be bestowed upon neighbors.
Thus it happens that God's mercy and truth always follow you: mercy indeed to blot out
your sins; truth, however, to fulfill his promises. [Proverbs 3:3] -- Bind them around
your neck, etc. In the neck, the organ of the voice, on the tablets of the heart, he
insinuates the breadth of thought. Thus let the virtue of mercy and truth be fixed at the
root of the mind, and be brought out in the voice of the speaker, so that they may please
God, the hidden inspector who alone searches the hearts and loins, in their secret
intentions, and benefit neighbors with the office of speaking. But he correctly teaches
that virtues should be bound around the neck, as the voice of the speaker is usually made
inwardly in the neck, since the voice of preaching emanates from within, but
circumferences outwardly and spreads to many listeners at the same time. For as it incites
others to live well, so it urges good deeds and actions of the preacher, lest the action
fall outside the sermon, lest life contradict the voice.

Proverbs 3:4

And you will find grace and good discipline, etc. One finds grace and good discipline
before God, who by continual practice of virtues merits from the Lord to become more
perfect and better day by day; but also finds grace and good discipline before men, whose
works are such that they are rightly praised, and equally provide an example of living to
others. [Proverbs 3:5] -- Trust in the Lord with all your heart, etc. Do not be afraid
that you cannot observe the divine commands due to your own weakness, nor again suppose
that you can fulfill them by your own strength, or know them by your natural knowledge if
you are not instructed by his law; but rather seek his frequent help both in learning and
in doing, and he, being gracious, will grant that you can fulfill what he commands.
[Proverbs 3:7] -- Do not be wise in your own eyes. Perhaps someone may think this command
is the same as the one previously given, And do not rely on your own understanding; but
there is a great difference: for one relies on his own understanding who prefers his own
opinions about what should be done or said over the decrees of the fathers; but he is wise
in his own eyes who, having rightly learned from the teaching of the fathers, exalts
himself above others as if more learned. But what true wisdom for a man is, he shows
subsequently:

Proverbs 3:7

Fear the Lord, etc. Just as it is in Job: Behold, the fear of the Lord, that is wisdom;
and to depart from evil is understanding (Job XXVI). For indeed, all the perfect ought to
abstain from all evils, so that they always consider the presence of the divine majesty
with fear. And it should be noted that above he commands to have trust in the Lord with
all the heart, and not to lean on our own understanding, but now conversely admonishes
with equal concern to fear God. But there is no contradiction: for there he strengthens
the minds of the fragile, so they do not despair, with the promise of God's help; here he
restrains the stronger ones, so they do not presume upon themselves, with the memory of
divine fear. [Proverbs 3:8] -- Indeed, health will be in your navel, etc. Solid works of
virtues are in the bones, and in the navel, which is in the middle part of the inner body,
is designed to signify the still weak and imperfect action of good deeds. Therefore, if
you fear God, and rely not on your own strength but on heavenly protection, and strive to
abstain from evil, there will be health for your navel, and watering for your bones,
because through these both the weakness of the work is strengthened to a state of
perfection, and all your strong acts receive reinforcement.

Proverbs 3:9

Honor the Lord with your substance, etc. Many give much to the poor, but from another's
substance and harvests, which they have taken by force or fraud. Many give of their own,
but do not honor the Lord in their giving, because they do it for human favor, and not for
the love of the Heavenly Inspector. Therefore, anyone who wishes the fruit of alms to be
profitable to them should give from their own possessions, and in honor of the Creator,
who has deigned to graciously and abundantly bestow them with his kindness, so that men
who are his creation, made in his image, may be refreshed, and we may be found his true
and faithful stewards of good things. But it must be noted that we are commanded not only
to honor from the substance of money, which we extend to the poor, but also from the
entirety of good action that we do, and from the fruits of all heavenly grace that we
receive, for the substance or fruits of men; that is, to seek his praise in all things,
and not our own. And he honors the Lord with his substance and the first fruits of his
crops, who attributes all his good works not to his own strength and merits, but to
heavenly grace, mindful of that word, "For without me you can do nothing" (John XV).

Proverbs 3:10

And your barns will be filled with abundance, etc. The Lord says in the Gospel, "Store up
for yourselves treasures in heaven" (Luke XII). Therefore, if the just can have treasures
in heaven (because they find true riches there), they can also have barns and vats,
because they will no longer hunger or thirst. And your barns will be filled with
abundance. Because, he says, "I shall be satisfied when your glory is revealed" (Psalm
XVI). The vats will overflow with wine, because the inner sweetness of eternal things
kindles the hearts of all the faithful in praise of their Creator. Hence he says: "That
you may eat and drink at my table in my kingdom" (Luke XXII). But also in the present,
sometimes the teacher who administers the bread of the word and the cup of spiritual grace
to the needy, is granted greater gifts for administering by the Lord as a reward. He who
shares earthly support with the needy is enriched by giving and rewarded with heavenly
remuneration.

Proverbs 3:11

My son, do not despise the discipline of the Lord, nor be weary of his correction, etc.
There are those who serve the Lord in prosperity, but go astray in adversity. Thus, wisdom
teaches those who live well in prosperity, also to exhort them not to faint in correction,
so that when weakness or poverty or human persecution comes, they do not lose the piety
they seemed to preserve in tranquility. [Proverbs 3:12] -- For the Lord disciplines the
one He loves, etc. Therefore, we should murmur the less about the scourging with which we
are corrected, the more certainly we hold in it the pledge of paternal love. Wherefore, he
also says: "Those whom I love, I reprove and discipline" (Revelation III). It should be
noted that the seventy interpreters said for this word, "And He scourges every son whom He
receives" (Hebrews XII). This is remarkable, why the Apostle writing to the Hebrews in
Hebrew would rather follow it.

Proverbs 3:13

Blessed is the man who finds wisdom, etc. Because he was comforting those placed under
discipline and correction, he adds what he had begun; insinuating that true blessedness of
man is not to be free from adversity in the present, but to rejoice in the perception of
eternal wisdom. Which is, to know God's will in this life, and to enjoy his vision in the
future. And well did he say, "Blessed is the man who finds wisdom," adding immediately,
"And the man who gains understanding." For there are those who find wisdom by hearing the
doctrine of truth; but they neglect to gain understanding, unwilling to expand the bosom
of their heart to perceive its breadth. [Proverbs 3:14] -- Better is her acquisition, etc.
Let no one fear the correction of poverty, whoever has acquired the wealth of wisdom,
because the celestial gift infinitely surpasses earthly treasures.

Proverbs 3:14

Its first and purest fruits. If, according to Ecclesiasticus, the root of wisdom is to
fear God, what are the fruits of wisdom except to see God? And these are the first and
purest, either because God, who is from the beginning, is seen, and nothing defiled incurs
in His vision; or because man was first created to contemplate this. Hence, the younger
son, even though he had squandered all his substance by living luxuriously, when he
returned to the father penitent, is remembered to have received the first robe (Luke 15);
or because the first and crude gold is usually the purest, and our first beatitude alone
is truly to be believed as beatitude, which is promised to be rendered to us more
perfectly by the Lord in the resurrection. [Proverbs 3:15] -- More precious than all
riches, etc. Not only the riches of the earth but also the riches of heaven, indeed even
the visions of angels, the brightness of this wisdom is preferred. Hence, the prophet also
says: For what have I in heaven, and what do I want on earth other than You? and the rest
through the end of the psalm (Psalm 73).

Proverbs 3:16

Length of days is in her right hand, etc. With the vision of his divinity, He grants the
chosen ones in perpetual light, and in this present life, he strengthens and illuminates
them with the sacraments and charisms of his incarnation. He gives them, who sell all
things for themselves, a hundredfold in this time, and eternal life in the future age. It
follows in this place according to the ancient translation, which our codices do not have:
Justice proceeds from his mouth, but he carries law and mercy on his tongue. This I
believed should be noted because verses are often found placed in the works of the
Fathers. [Proverbs 3:17] -- Her ways are beautiful ways, etc. His actions and teachings
contained in the Gospels are beautiful because they are divine and pure, far surpassing
the manner of man, and all his commands lead to eternal peace. All that he did in the
flesh pertains to reconciling mortals to God, to making peace with the angels for
humankind, and to demonstrating to his followers examples of maintaining mutual peace and
love.

Proverbs 3:18

She is a tree of life to those, etc. Just as Moses testifies that the tree of life was
placed in the midst of paradise, so through the wisdom of God, namely Christ, the Church
is made alive, of which even now the sacraments of flesh and blood receive the pledge of
life, and in the future, it is blessed by the present vision. [Proverbs 3:19] -- The Lord
founded the earth by wisdom, etc. God the Father through the Son created all things.
Typically, however, He founded the earth by wisdom when He established the holy Church in
the solidity of faith through Him; He stabilized the heavens with understanding when
through the same He enlightened the sublime hearts of the preachers. [Proverbs 3:20] -- By
His wisdom the depths burst forth. When in the days of Noah all the fountains of the great
abyss were broken up, or when through the daily course the fountains and rivers emanate
from the abyss through the veins of the earth. Otherwise, by His wisdom the depths burst
forth, when, by the grace of Christ granted, the profound mysteries of the heavens become
known to the faithful.

Proverbs 3:20

And the clouds condense with dew. It is clear according to the letter, but allegorically
the clouds are the teachers of the Church, elevated by contemplation and life, watering
the hearts of listeners, like the land subjected to them by doctrine. Which condense with
dew, because by the most subtle discernment they examine their virtues, which profit them,
which lift them to high things, and which display examples to the lesser, and they examine
them. [Proverbs 3:21] -- My son, do not let these depart from your eyes. Beware lest,
wearied by temporal discipline, you lose the grace of wisdom, which is so great. [Proverbs
3:21] -- Observe law and counsel. The law of wisdom is, as it says, If you wish to enter
into life, you shall not kill, you shall not commit adultery, you shall not steal, you
shall not bear false witness, and the rest (Mark 10). The counsel of wisdom is when it
immediately adds: If you wish to be perfect, go, sell all that you have, etc. (Ibid.).

Proverbs 3:22

And it will be life to your soul. Your soul has life with God if you keep His decrees,
however much the flesh may be pressed by the discipline of correction or even death.
[Proverbs 3:22] -- And grace to your throat. How sweet are your words to my throat, says
the psalm (Psalm 118)! The senses of the soul, therefore, have their throat, by which they
judge the words they hear, by which they scrutinize the deeds of each person they see, and
by which they receive these by embracing them, and reject those by despising them. When we
keep the law and counsel of the Lord with these throats, grace is multiplied, because the
more diligently one obeys the divine commands, the more sweetly he conceives His love. The
Psalmist desired that this grace be in our throats when he said: Taste and see that the
Lord is sweet (Psalm 34).

Proverbs 3:23

Then you will walk confidently in your way. We walk confidently in our way when, trusting
in the grace of God, we undertake progress in our good conversation. Therefore, if we
humbly submit to His commands, and taste the sweetness of heavenly love with the palate of
our mind, we will always obtain an increase in good works. Moreover, with His help, we are
defended in temptations so that we do not falter. For this is what follows: “And your foot
will not stumble. For all things work together for good to those who love God.” [Proverbs
3:24] -- “If you lie down, you will not be afraid,” etc. It is clear according to the
letter, since he who remembers to live innocently and justly before God, sleeps securely,
wakes securely, rests and walks securely. But also, when the just man sleeps in death, he
not only does not fear the powers of evil spirits, but also rests in peace and safely
awaits the day of resurrection, because he has God everywhere as his protector and keeper.
This is like in the Psalm: “Even though I walk through the valley of the shadow of death,
I will fear no evil, for you are with me” (Psalm 22).

Proverbs 3:27

“Do not withhold good from those to whom it is due,” etc. Because above he diligently
urged the observance of the law of the Lord and his counsel, and promised eternal rest to
those who observe it, now he repeatedly explains in various ways what should be observed.
First, returning to what he had previously mentioned, he teaches that mercy should be
shown to one's neighbor, and that one should live justly with him; then, he warns that one
should be cautious of the enemy. Thus he says, “Do not withhold good from those who
deserve it; if you can, do good yourself. Do not hear from the Lord with the Pharisees,
‘You have not entered, and you hindered those who were entering’ (Luke 11). [Proverbs
3:28] -- “Do not say to your neighbor, ‘Go, and come back,’ etc. This command is given not
only about someone asking for alms but that we should be willing and ready to give
generously and promptly. Likewise, all the commands of Christ, who said: ‘You are my
friends if you do what I command you,’ we are ordered to do immediately and not defer
until tomorrow.

Proverbs 3:30

“Do not contend with a person for no reason,” etc. He does not forbid contending with the
one who does wrong in order to correct him, because that is not done without purpose, but
out of certain necessity which compels it to be done. Indeed, he who said: “If your
brother sins, rebuke him” (Luke 17), wants us to try to recall the erring one to the path
of truth as much as we can. [Proverbs 3:32] -- “For the Lord detests the perverse man.”
The Lord detests every mocker. Indeed, every mocker, because a mocker either despises
carrying out the words of God which he knows, or distorts them by understanding and
teaching them perversely. A mocker is also one who despises His promises as small, and
scorns His threatening as bearable: just as he who insultingly mocks the simplicity or
poverty of others. Consequently, divine justice rightly detests such a mocker. It is well
added: “And he is intimate with the upright.” For often the proud, while mocking the
simple, judge themselves to be more prudent than those they mock. But their prudence, as
James says, is earthly, unspiritual, demonic (James 3). The Lord, however, is intimate
with the upright, because He illuminates them with the secrets of heavenly wisdom, which
He considers those free from earthly pride and possessing simplicity. Hence, He says, “You
have hidden these things from the wise and learned, and revealed them to little children”
(Matthew 11; Luke 10).

Proverbs 3:33

“The curse of the Lord is on the house of the wicked,” etc. According to the example of
the rich man clothed in purple, who in this life lacked spiritual goods, and in the future
came to such poverty that he sought a drop of water from the finger of the once poor
Lazarus and did not deserve to receive it (Luke 16). [Proverbs 3:33] -- “The tents of the
righteous will be blessed.” As the apostle says to the faithful, speaking of God: “Who has
blessed us in Christ with every spiritual blessing in the heavenly places” (Ephesians 1).
And they are to hear in reward from Him, “Come, you who are blessed by my Father, inherit
the kingdom” (Matthew 25). According to the letter, it often happens that those who for a
long time prey on the property of others are finally consumed by poverty. But those who
give their own generously often abound even in earthly goods.

Proverbs 3:34

“He mocks proud mockers, etc.” The Apostle James and Peter, following the ancient
translation, wrote these verses, saying: “God opposes the proud but shows favor to the
humble” (James 4; 1 Peter 5). [Proverbs 3:35] -- “The wise will inherit honor, etc.” And
the Lord says: “Everyone who exalts himself will be humbled, and he who humbles himself
will be exalted” (Luke 14 and 18).

CHAPTER 4

Proverbs 4:1

Listen, my sons, to the discipline of a father, etc. Here, about to exhort to philosophy,
he explains how he himself was taught wisdom by his father. [Proverbs 4:3] -- For I too
was a son to my father, tender, etc. Nothing more raises the mind to the hope of attaining
wisdom than when we remember that those whom we admire as already shining in wisdom were
once little and unlearned. And he taught me and said: Let your heart embrace my words.
Such admonitions given to Solomon by his father David, he who reads Chronicles finds. But
why does Solomon call himself the only begotten before his mother, when Scripture
testifies that a uterine brother preceded him, unless because that one, born but
immediately unnamed, departed life as if he had never been? [Proverbs 4:7] -- And in all
your possessions acquire prudence. In all the good things you possess, remember to act
wisely, or in all your possessions acquire prudence. Contemn all the earthly possessions
you hold; provided you acquire wisdom. This is what Solomon himself did, when given the
choice, he placed love of wisdom before all things (1 Kings III); and in the Gospel, he
who sought the precious pearl, having found it, sold all he had and bought it (Matthew
XIII).

Proverbs 4:9

It will bestow ornament of grace on your head, etc. It is clear from Solomon, because
while he despised all for the sake of wisdom, having received wisdom, he shone with
greater exaltation of glory. But even for our head, that is, the principal part of the
mind, if it embraces wisdom, the greater grace of the Spirit is increased, and moreover,
in the future, the crown of life will be given. Indeed, after explaining these words he
received from his father, he returns to teaching his own listener the wisdom he began.
[Proverbs 4:10] -- Listen, my son, and accept my words, etc. That is, so you may receive
the gifts of eternal life. [Proverbs 4:11] -- I will lead you in the paths of equity, etc.
Paths, that is, actions of equity, while they begin, seem narrow and strait; but when they
take progress, already by habit they seem spacious and broad, as the Psalmist testifies,
who when he began told the Lord, Because of the words of your lips I stayed strong in the
hard paths (Psalm XVI), but afterward, already making progress, he sang, I have run the
way of your commandments, when you enlarged my heart (Psalm CXVIII). And therefore, even
if the paths of equity seem narrow when you begin to enter them, once entered, the steps
of your mind will not be constrained; but you will find that which the Lord says: His yoke
is easy, and His burden is light (Matthew XI). For indeed, the reprobate in this life
enter a broad way, but on the last day, with feet and hands bound, they will be cast into
darkness (Matthew XXII); while the feet of the elect will be directed into the way of
peace.

Proverbs 4:12

And running, you will not have a stumbling block. The more eagerly you run to fulfill
God’s commandments, the less you will fear adversities that impede you: for whoever sweats
in evil deeds finds a stumbling block in the midst of the course, because immediately,
when they do not foresee, they are snatched to punishment. [Proverbs 4:17] -- They eat the
bread of wickedness, etc. Thus, by the action of wicked crimes, they are delighted as if
by set feasts. Or certainly they drink the wine of the condemned, and they rejoice in
taking ears of grain from the hungry, as the holy Scripture testifies about the custom of
the impious. [Proverbs 4:18] -- But the path of the just is like the shining light, etc.
The works of the just are conducted in the light of knowledge, and they lead to eternal
life, which is the perfect day.

Proverbs 4:19

The way of the wicked is dark, etc. John the Apostle also says concerning these: Whoever
loves his brother abides in the light, and there is no offense in him (1 John 2); but
whoever hates his brother is in darkness, and walks in darkness, and does not know where
he is going, because the darkness has blinded his eyes (ibid.). Against whom it is said to
the wise man above: Because running, you will have no stumbling, that is, scandal.
[Proverbs 4:23] -- With all vigilance guard your heart, etc. There are those who seem to
live rightly to men, but because they do not do so with right intention, their life which
was believed good is rejected by God, who looks into the depraved. Therefore, with all
diligence guard the purity of your heart, because the evaluation of life will be judged by
its intention.

Proverbs 4:24

Remove from you a deceitful mouth, etc. This must be understood in two ways: that you
should guard your own mouth from speaking anything deceitful, and keep your lips from
getting used to detractions, and that you should flee from others whom you know to be
subject to this vice, lest they corrupt you. [Proverbs 4:25] -- Let your eyes look
straight ahead, etc. Learn diligently the path of justice on which you ought to enter, and
cautiously foresee in all things you intend to do what end they are destined to reach.
This means that the eyelids of your eyes looking straight ahead should precede your steps,
anticipating the good work you are going to do with diligent thought, and, considering
that it is according to God, foresee it by meditating. [Proverbs 4:26] -- Make straight
paths for your feet. Namely, that you do not err in actions or faith. And all your ways
will be established. May you not be swayed from your good purpose by fickleness of mind.
Hence also the Apostle: Be steadfast and immovable, always excelling in the work of the
Lord (1 Cor. 15:58).

Proverbs 4:27

Do not turn to the right or to the left. The right way is taken as good, the left as
reprobate. Therefore, we are forbidden to turn to the right way, but not to decline to the
right. One turns to the left who is unjust; one turns to the right who arrogates to
himself that he is just; one turns to the right who presumes on his own strengths; one
turns to the left who, because of his frailty, despairs of being able to be saved; one
turns to the left who serves folly; one turns to the right who wishes to be wiser than he
ought to be. This is also understood in the same way concerning the rest of the virtues
and vices. [Proverbs 4:27] -- Keep your foot from evil. This means do not deviate from the
right, either to this side or that, because virtues seek discernment, and all excess is in
vice. For the ways which are to the right, the Lord knows. That is, He has chosen, and
they are pleasing to Him. Therefore, to those who are displeasing and reprobate He will
say, I never knew you (Matt. 7:23); which is to say, I did not choose you, you are not
pleasing to me. But He Himself will make your steps straight, etc. If you turn your foot
away from evil, if you strive to do the good which I have taught with the Lord's help, He
Himself will be propitious to your efforts, so that now you may walk rightly and then be
able to reach eternal peace.

CHAPTER 5

Proverbs 5:1

My son, attend to my wisdom, etc. Until now he had generally rebuked the listener; hence
under the guise of the harlot, he prohibits from the wickedness of heretics. [Proverbs
5:2] -- That you may guard your thoughts, etc. Thoughts, by which you rightly believe;
lips, by which you profess the faith itself in simple words, and usual, as well as
ecclesiastical ones. But, according to the letter: He who adheres to a harlot defiles even
his lips, either by kissing or speaking foul things. [Proverbs 5:3] -- For the lips of a
harlot are like a honeycomb distilling. For in the mouth of heretics, the sweetness of
eloquence not only resounds to sufficiency, but to superfluity; and for this reason,
because falsehood is discerned to be aptly spoken, it is deemed truth by the foolish.
[Proverbs 5:3] -- And her throat is smoother than oil. The Catholic faith is consecrated
by the oil of the Holy Spirit, by which they who prefer their own sense to the faith of
the Fathers show their throat smoother. It is evident concerning the harlot, because she
seeks both the sweetness of speech and the beauty of body to capture the wretched.

Proverbs 5:4

But her end is bitter, etc. The drink of wormwood becomes bitter within the bowels,
outwardly the members are wounded by the sword. Therefore, to show the wicked in the final
retribution, both internally to be filled, and externally surrounded by perpetual
punishments, he assures that they will be tormented by the bitterness of wormwood, and
slaughtered by the sword. And why the same sword is called two-edged, the Lord opens when
he says: But fear him who can destroy both soul and body in hell (Matthew 10). [Proverbs
5:6] -- Her ways are unstable, etc. The ways of heretical deception are unstable, because
some deny Christ to be God, others to be man; some deny he took flesh, others a soul; some
that he was born of a virgin; some that the Holy Spirit, others that the Father is God,
some prohibit confessing pardon to the repentant. And this pestilence spreads itself into
such countless paths, that they cannot wholly be traced. But Catholic truth is not
unstable and untraceable, because it is one and the same, known to all, throughout the
world, to the faithful.

Proverbs 5:8

Keep your way far from her, etc. And the apostle says, Flee fornication (1 Corinthians 6).
Because indeed the first remedy of this vice is to be far from those whose presence either
allures or cooperates in the vice. But it also benefits weak listeners to be entirely
separated from the hearing of heretics. [Proverbs 5:9] -- Do not give your honor to
others, etc. Do not subject the honor by which you were created in the image of God to the
wills of unclean spirits, nor waste the granted time of living according to the will of
the cruel adversary. For whoever succumbs to any crime, is surely enslaved to the dominion
of malignant spirits. [Proverbs 5:10] -- Lest strangers be filled with your strength, etc.
Lest you assist the deeds of demons, if you lend either the ingenuity of your mind or the
strengths of your body to perform crimes; and you multiply the household of strangers,
that is, the number of the lost, by adding yourself. And beautifully he said: Let your
labors be in the house of a stranger, because there are those who, according to the
prophet, labor to act wickedly. And would that it were hidden how much labor heretics have
undergone against the Church.

Proverbs 5:11

And you moan at the last, etc. To be prefixed from above, Lest perhaps. And the sense is:
Therefore keep yourself chaste, lest you be forced to groan in punishments, when not only
the carnal allurements pass away, but also with the body itself being left, the soul,
which acted through the body, is compelled to render all things. Indeed, it often happens
in this life that those who dissipated their possessions living luxuriously in youth, fall
into poverty in old age. And as the heat of the flesh cools, and the flower of youth
withers, they see others using their own goods, which they sold to lust, and, groaning
with late repentance, say what follows: [Proverbs 5:12] -- Why did I hate instruction?
etc. He calls the instruction of ecclesiastical faith; the reproaches by which heretics
are rebuked, why they withdrew from the Church, he refers to them. It is evident
concerning fornicators.

Proverbs 5:14

I was almost in all evil, etc. The Church and the Synagogue are Greek names, and they
signify the same thing in Latin, that is, an assembly of many together. But if they are
distinguished more subtly, the Church is interpreted as a calling together, the Synagogue
as a gathering together. And indeed the old people of God were called by both names. Now,
however, for the sake of distinction, that one is called the Synagogue, ours is called the
Church, rightfully indeed because of the greater faith and knowledge, because even
irrational creatures can be gathered. Finally, God said, Let the waters be gathered into
one gathering. Only the rational and sensible can be called together. But these names
sometimes signify the gathering of the wicked. Hence that, "Fire burned their assembly"
(Psalm 105); and, "I hated the assembly of evildoers" (Psalm 26). Therefore, what the late
penitent, contemptuous of wisdom, says, "I was almost in all evil, in the midst of the
congregation and assembly," seems to refer to someone sadly recognizing the magnitude of
his own damnation, because he was involved in almost every sin, worthy of undergoing such
torments. This adds to the heap of his miseries, that he was not merely the last of
sinners, but rather in the midst and almost the leader. Or indeed, placed bodily in the
midst of holy assemblies, he did not fear to lead a different life from them. And this is
particularly felt about heretics because they could not be recalled from error by the
sayings and examples of either the ancient fathers or the new ones.

Proverbs 5:15

"Drink water from your own cistern," etc. Use your own wife's desire and cherish her with
devoted services. [Proverbs 5:16] -- "Let your fountains be dispersed abroad," etc. Give
your son and daughter in marriage to others, and do this openly with many witnesses.
[Proverbs 5:16] -- "Let them be yours alone," etc. Retain in your own power alone with
whom you join your children in marriage, and let neither fornicators nor prostitutes be
partakers with your offspring. [Proverbs 5:18] -- "Let your fountain be blessed," etc.
Maintain such temperance with the woman you married in your youth, even in old age, that
by faithful chastity you may rightly gain a blessing in your offspring. "A loving doe, a
graceful fawn." Let her always be your beloved spouse, who, like a doe that avoids
serpents, shuns harlots and drives them away from her home. Let a son be born from her,
and he himself be a very strict lover of chastity.

Proverbs 5:19

"Let her breasts satisfy you at all times," etc. He does not teach that one should always
be occupied with conjugal work, but advises not to marry another while the first wife is
alive, or ever associate with a prostitute. Otherwise, what he says, "Drink water from
your own cistern and flowing water from your own well," teaches that one should beware of
heretics and attend to the custody of the Scriptures and reading. Keep the knowledge, he
says, that you preach to others, and the watering of your speech pours out. "Let your
fountains be dispersed abroad, and divide your waters in the streets. When you have kept
it yourself, then also preach to others, and in the great multitude of listeners, dispense
divine words according to each one's quality. "Let them be yours alone. We divide the
waters in the streets and yet possess them alone, when we also broadly spread the
preaching outwardly, and yet by it we do not aim to achieve human praises. "And let
strangers not share with you. Unclean spirits become the teacher's partners if they
corrupt his mind with pride while he preaches, or with heresy, or any other vice. But
alone he possesses the waters when faithfully connected with the Church's members, he
keeps himself free from the company of strangers. "Let your fountain be blessed, and
rejoice with the wife of your youth.

Let your doctrine be, and whoever is born from it, in the blessing of the Church, and
rejoice with her to whom you have been joined from youth, that is, from the first time of
believing. "A loving doe, a graceful fawn; let her breasts satisfy you at all times, and
always be enraptured with her love. The most beloved or most pleasing deer, as some
manuscripts have it, is the holy Church, which is accustomed to hate and crush the
serpent-like doctrine. The most pleasing young stag is the people, delightful by the
variety of its virtues, and always kindled by the emulation of the same pure faith. We are
intoxicated by its breasts, when we are instructed by the pages of both Testaments against
the deceptions of heretics. To always delight in its peace and love is a great occasion
for exercising virtues.

Proverbs 5:20

Why are you led astray, my son, by a foreign woman? etc. And it should be understood of
both the prostitute and heresy. [Proverbs 5:21] -- The Lord looks upon the ways of man,
etc. Let adulterers not think they are covered by the darkness of night against the wall,
nor heretics that their schemes can be hidden, because the darkness will not be obscured
from the Lord, and night will be illuminated like day. [Proverbs 5:22] -- The iniquities
of the wicked ensnare him, etc. There is a difference between a sinner and a wicked
person, because a sinner is called anyone who falls into either small or great crimes; but
a wicked person is one who either never accepts the faith or, by the enormity of his
crimes, becomes anathema from the faith he once received, like heretics or Catholics
involved in public scandals, who are bound by the chains of their sins and perish with the
incessant increase of their depravity. For one who makes a rope, always by twisting and
entangling thread upon thread, increases it. Such is the strength of evil deeds, such are
the books of heretics, in which they bind wrong with wrong, doing nothing other in writing
than tightening the bonds.

Proverbs 5:23

He will die because he lacked discipline, etc. Because he had disputed much about
adulterers or heretics, as is his custom, he shows in the close of his narrative what the
end of such people is; that is, they tend towards eternal death, who have hated the
discipline of life. He calls it the multitude of folly, when heretics consider themselves
wiser than the holy Fathers, or when the wicked, doing the works of darkness, either think
the Lord does not see these things or believe they can easily endure His wrath.

CHAPTER 6

Proverbs 6:1

My son, if you have become surety for your friend, etc. The plain sense of this letter is
clear, as it advises one who has become surety for a friend to diligently admonish that
friend to repay the money owed to the creditor, thus freeing both himself and the friend.
Allegorically, however, in this passage, it addresses the teacher; and further, in the
subsequent passage, it instructs anyone wandering on how they should conduct themselves
cautiously. It is said to the instructor, If you have become surety for your friend, you
have struck your hand with a stranger. Which is openly to say: If you have taken the soul
of a brother into the danger of your conduct, you have already bound your mind with the
care of solicitude, which was previously absent. [Proverbs 6:2] -- You are caught by the
words of your mouth, etc. Because when you are compelled to speak good words in preaching
what has been entrusted to you, you must first keep what you have said yourself.

Proverbs 6:3

Therefore, do what I say, my son, etc. Run, hurry, rouse your friend. Not only remember to
keep vigil yourself by living well, but also detach by preaching the one over whom you
preside from the body of sin. [Proverbs 6:4] -- Do not give sleep to your eyes, etc. He
gives sleep to his eyes who utterly neglects the care of his subjects; but he dozes who
indeed knows their blameworthy deeds but, due to weariness of mind, does not correct them
with deserving rebuke. [Proverbs 6:5] -- Deliver yourself like a gazelle from the hand,
etc. Just as a gazelle seeks to escape from the hand of the captor, strive so much that,
with your listener being healthily instructed, you are freed from the surety of his life.
Or certainly, because the gazelle is by nature a pure animal, swift in running, and most
keen in sight. Hence it is also named in Greek from seeing, that is, dorcas. But the bird,
by flying, usually seeks the altar. When you are engaged in teaching your subjects, strive
to be pure from all sins, vigorous in good works, keen in detecting the snares of the
wicked, and supported by the wings of virtues: so that, having completed the task of
preaching, you may deserve to fly to the heights and enter the pastures of heavenly life.

Proverbs 6:6

Go to the ant, O sluggard! etc. Here he exhorts anyone wandering, that if he is not
sufficient in teaching others, he should at least not neglect to manage his own cares, and
if he cannot learn wisdom in teaching from a man, he should learn the wisdom of working
from an ant. [Proverbs 6:7] -- Which, having no guide, etc. If such a small animal,
lacking a leader and devoid of reason, foresees things for itself by nature as its guide
for the future, much more so should you, created in the image of God, called to see His
glory, aided by the teaching of doctors, having the very Creator as your guide, in the
present time gather the fruits of good works, by which you may live eternally. For indeed,
this life is compared to harvest and summer because now, amidst the fervors of
temptations, is the time to gather the rewards of future good deeds. But the day of
judgment is likened to the cold of winter, because then, assuredly, no opportunity is left
for working for life, but everyone is compelled to bring forth from the storehouse of past
actions what he has reserved. Therefore, the Lord commands, saying: "But pray that your
flight may not be in winter or on the Sabbath" (Matthew 24). For in winter, the
opportunity, and on the Sabbath, the permission by law is lacking to gather the fruits of
life, and to escape perpetual poverty.

Proverbs 6:9

How long, sluggard, will you sleep? etc. How long will you sleep in vices when you can
rise to do well, you who, weighed down by noxious sloth, always say, "Let me still lie a
little, and thus afterward I will rise by repenting"? For it happens that, while you
always delay doing good work, suddenly the judge who considers your evil deeds will be
present. This is what follows: [Proverbs 6:11] -- "And poverty will come upon you like a
traveler," etc. For poverty and misery are the ultimate punishment, in which the damned
deserve nothing of wealth: they will come like a traveler, because unforeseen and sudden;
like an armed man, because they cannot be conquered perpetually. It is clear according to
the letter, that sloth is the nurse of poverty and indigence. But if you are diligent,
etc. The earthly fruits we reap are not comparable to a spring, but to a cistern, because
they feed the gatherer for a time and eventually run out; but he who is diligent in
laboring for heavenly riches, the harvest of this, like a spring, will come, because it
will perfect the enduring reward of labors. And poverty will flee far from you. Because I
will be satisfied, he says, when your glory is made manifest.

Proverbs 6:12

An apostate man, a useless man walks with a perverse mouth, etc. He spoke of heresies and
other kinds of vices; he had instructed a teacher, aroused the sluggard, but now he
reproves the schismatic. Where it should be noted that he who wished to call the sower of
quarrels, first named him an apostate, because unless he first fell inwardly in the manner
of the proud angel by turning his mind from the sight of the Creator, he would not come
outwardly to sow quarrels. He is rightly said to nod with his eyes, scrape with his foot,
speak with his finger. For there is an inward custody that orderly preserves the outer
members. Therefore, he who has lost the state of his mind flows out into the inconsistency
of movement and indicates by external mobility that nothing roots within. [Proverbs 6:16]
-- There are six things that the Lord hates, etc. He more fully indicates how detestable
he is to God by sowing discord. But when the Lord says "soul," He does it in a human
manner, to signify that He hates such people with full intention and not lightly. Thus it
is in Isaiah: "Your new moons and your appointed feasts my soul hates" (Isaiah 1).

Proverbs 6:17

Haughty eyes, a lying tongue, etc. He enumerates six capital crimes, which yet, in
comparison to the one who sows discord, he somewhat diminishes as lesser, because indeed
the greater crime is that which disrupts the unity and fraternity connected by the grace
of the Holy Spirit. For anyone can proudly lift up their eyes, lie with their tongue, be
polluted with murder, plot evil against their neighbor, subject their members to other
crimes, bear false witness against someone. This should not be thought to be the same as
what he previously called a lying tongue. For a lie can be spoken, but not against a
neighbor. For even blessed Augustine teaches that there are eight kinds of lies in the
book he wrote on Lies. Anyone who is lost can inflict such evils on themselves or others,
while maintaining the peace of the Church. But Donatus and Arius and their followers did
something graver, who tore apart the concord of fraternal unity by sowing discord.

Proverbs 6:20

Preserve, my son, the precepts of your father, etc. Now under the guise of the adulterous
woman, he forbids listening to heresy. [Proverbs 6:21] -- Bind them in your heart forever,
etc. And keep the precepts of the Lord fixed in your mind, and safeguard your speech with
their sweetness on all sides, lest you fall into sin in your speech. [Proverbs 6:22] --
When you walk, let them guide you, etc. Let your meditation of the Lord’s law be so
constant that when you are working while awake, you recall this with diligent mind; when
you wish to sleep, you will rest in this memory; when you wake up, first recall this to
your mind; for in this way you will neither err while awake, nor be harmed by the fear of
the night. Another interpretation: When you walk in the progress of righteousness, let the
commandments of God be with you to instruct you; when you sleep in death, let them guard
your soul, so that the enemy does not seize it; when you awaken in the resurrection, speak
with them in seeking the rewards which they promised you if you kept them.

Proverbs 6:25

Do not be captured by her glances. This applies to the adulteress. But even if heretics
seem to live and act well, be careful not to be deceived by their doctrines. [Proverbs
6:26] -- For the price of a harlot is hardly a loaf of bread. Remember that the pleasure
of fornication is brief and the punishment for the fornicator is perpetual. Just as one
loaf of bread only dispels hunger for a day, and nevertheless he who has been satisfied by
the eaten bread will hunger afterward, so he who goes into a harlot may indeed dispel his
lust for a moment, but afterwards returns with greater fervor. [Proverbs 6:27] -- Can a
man hide fire in his bosom, etc.? It is permitted only to him who is solidified in the
Catholic faith, such that he cannot be separated from it by the sweetness of words or
cunning, to read the books of heretics.

Proverbs 6:30

The fault is not great when someone has been found stealing, etc. Theft is not considered
a great fault by its own estimation, but by comparison with a greater sin, that is,
adultery; as it is said to Jerusalem who sinned more grievously, Sodomy is justified in
comparison to you; not because Sodomy had none or few sins, but because Jerusalem sinned
more. [Proverbs 6:34] -- For jealousy and the fury of a husband will not spare in the day
of vengeance, etc. And this is to be understood of the Lord, because He who now spares
reprobates will not spare on the day of death; nor will He acquiesce to the prayers of
those who call to Him too late; nor will He accept gifts, for there is neither time nor
facility for them there. For He is jealous if anyone presumes to corrupt His bride, that
is, the Church, or any faithful soul.


COMMENTARY ON PROVERBS (CHAPTERS 7–15)
======================================

COMMENTARY ON PROVERBS continued

CHAPTER 7

Proverbs 7:1

My son, keep my words, etc. And this section is the same as previously explained more
fully under the person of the harlot. [Proverbs 7:2] -- And my law as the apple of your
eye. Keep what I teach as diligently as if nothing right could be seen without it.
[Proverbs 7:3] -- Bind them on your fingers, etc. On your fingers, means in actions; on
the tablets of your heart, in the breadth of thought. Indeed, another translation says:
Inscribe it on the breadth of your heart. [Proverbs 7:4] -- Say to wisdom, You are my
sister, etc. Join the wisdom of ecclesiastical doctrine to you with fraternal love; so
that it may preserve you from heretical defilement, which is proven to be foreign to the
chastity of the Church. [Proverbs 7:6] -- For from the window of my house I looked through
the lattice, etc. Aptly, however, does Solomon say he looked from the window of his house
through the lattice, to judge the deeds of the little ones. For one who looks from a
window through the lattice can fully consider what is done outside, yet those outside
cannot see the one looking within. For this is what the Apostle says: The spiritual person
judges all things, but is himself judged by no one (1 Cor. I). From the window therefore,
and so on. It is clear according to the letter, that the gaze of wise teachers diligently
observes the actions of the weak and the strong; but the eternal wisdom of God looks from
heaven, and sees all the sons of men.

Proverbs 7:7

I observed among the youth, etc. He calls the adulterer a youth, not because of virtue,
but because of instability. Who passes through the street, because he has abandoned the
narrow way that leads to life. Near the corner, because he deviates from rectitude.
[Proverbs 7:8] -- And walks towards her house. He who has turned from the way of truth,
rightly appropriates the way to the house of the harlot or heretic; which is fittingly
placed, as we have explained, both in the street and near the corner. [Proverbs 7:9] -- In
the twilight, in the evening of the day, etc. Because such a one, through the blindness of
the heart, hastens to the darkness, both of sin and damnation. [Proverbs 7:10] -- And
behold, a woman meets him in the attire of a harlot, etc. These all clearly relate to the
literal sense of harlotry; however, heretical doctrine attempts to deceive anyone it finds
careless and foolish. It indeed appears in harlot's attire, because it shines with unclean
eloquence. It is prepared to capture souls, for it spiritually kills whomever it can
associate with it.

Proverbs 7:11

Loud and wayward, etc. Desiring to disturb the peace of the Church. [Proverbs 7:11] --
Unable to remain at home with her feet. There is no heresy content with its first
disciples: for they are its house, but it always seeks new ones to deceive. [Proverbs
7:12] -- Now in the streets, now in the squares, etc. Outside, it seizes the pagans; in
the streets, the voluptuous; by the corners, other heretics. [Proverbs 7:13] -- And having
seized the young man, it kisses him. With the flattery of deceitful words, it tempts the
unstable. [Proverbs 7:13] -- And with a shameless face, it flatters, saying, etc.
According to the letter, the understanding is evident, because the harlot confesses that
she has prepared a magnificent feast. But the heretics in all that they do boast and
rejoice that they sacrifice the victims of their salvation to God. For the Lord also said
to the disciples: But the hour is coming when everyone who kills you will think that he is
offering service to God.

Proverbs 7:16

I have woven my bed with cords, etc. Beds that are woven with cords, or according to
another translation, with withes, are usually softer than those made of wood, leather, or
any other material. Therefore, with a bed woven with cords, the harlot designates the
softness of resting. And on carpets embroidered from Egypt, she also tempts the
allurements of the eyes, with which, by a nefarious sight, she more easily penetrates to
seduce the mind’s secrets. But since by the name of cords divine precepts are sometimes
figured, which restrain us from our pleasures binding us with religion, the heretics
promise their listeners that they are preparing a beneficial bedding with the weaving of
heavenly words, in which they may rest with a free heart from the tumults of vices. But in
truth, they construct with those cords a pit of perdition, where their feet and hands
being perpetually bound, they are condemned. Concerning which the Lord says in the
Apocalypse: And I gave her time to repent, and she does not want to repent of her
fornication. Behold, I throw her into a bed, and those who commit adultery with her will
be in great tribulation (Apoc. II). On those embroidered carpets from Egypt are understood
the ornament of eloquence and the cunning of dialectic art, which took its origin from the
pagans, through which the heretical mind boasts that it has woven the fabric of its evil
deed as a harlot.

Proverbs 7:17

I have scented my bed with myrrh, etc. They promise that they have such fragrances of
heavenly virtues, by which they consecrate their hearts and those of their followers as if
in beautiful bedchambers; so that they may say with the Apostle: For we are the pleasant
fragrance of Christ to God (II Cor. II). [Proverbs 7:18] -- Come, let us be drunk with
love, etc. The heretics boast that they are sated with each other with the cups of holy
doctrine and joined by the grace of virtues until their deeds are followed by eternal
light. [Proverbs 7:19] -- There is no husband in the house, he has gone, etc. He says,
Christ is not bodily in the Church. For having risen from the dead, He ascended to heaven
and left us the ministry of governing the Church, namely His house. [Proverbs 7:20] -- He
has taken a purse of money with him. He took with him the glory of the resurrection and
the honor of immortality, by which He might gladden and enrich the citizens of that
homeland.

Proverbs 7:20

He will return to his house on the day of the full moon. When the Church of His elect has
completed its number, He will return for judgment. [Proverbs 7:22] -- Immediately he
follows her, etc. That is, as if a foolish person, not knowing, he himself is led to
destruction. [Proverbs 7:26] -- And all the mighty men were slain by her. As Solomon
himself, the wisest of men, as Samson, the strongest, as David, the most gentle, were
ensnared by the trap of women, just as Origen was by heretical doctrine, whom whoever
denies to have been a master of the Church after the apostles, while he thought rightly,
errs. [Proverbs 7:27] -- Her house is the way down to Sheol, etc. But also concerning the
Church, it says: The gates of hell will not prevail against it (Matt. XVI). Indeed, the
innermost parts of death, the most severe torments of hell, are said to be sharper and
darker, by which it is evident that heretics and fornicators are to be submerged. Just as
it is said concerning the saints suffering adversities for the Lord in this life: And the
jailer put them in the inner dungeon, that is, a more atrocious, fouler, and darker place.

CHAPTER 8

Proverbs 8:1

Does not wisdom cry out? etc. Has not the Lord spoken openly to the world? and has he
spoken nothing in secret (John. XVII)? Why then, neglecting His Gospel, do the wretched
rather flock to listen to heresy, or the seduction of vice, which whisper in the corner?
[Proverbs 8:2] -- On the heights and lofty places above the way, etc. He taught the
disciples together with the crowds on the mountain, but also often preached to those who
met him on the ways, and healed those who needed to be cured. Also, at the very gate of
the city of Nain, raising the dead, he commended the words he had taught with the example
of the miracle. And why do you follow those who in secret sharpened their tongues against
him (Luke VII)? [Proverbs 8:3] -- At the very gates she speaks, saying: O men, etc. She
cries out to men, that is, to the vigorous hearers of the word in both sexes. For those
who are of a womanish, i.e., weak mind, cannot grasp the words of wisdom.

Proverbs 8:5

Understand, you simple ones, craftiness, etc. It is evident concerning the Lord, that when
he was in the world, he spoke the word to every age, sex, and condition; indeed, even
cried out standing in the temple, If anyone thirsts, let him come to me and drink (John
VII). And now through the teachers of the Church (for they are the gates of his city) he
preaches to men and women alike, to the wise and the foolish, to the elderly and the
young; but on the contrary, deceptive teaching seeks those whom it might seduce secretly
and privately. [Proverbs 8:6] -- Listen, for I will speak of great things. Great indeed,
because he both promised and gave the kingdom of heaven, and taught the faith of the holy
Trinity, and innumerable other things which the prophets left to be spoken by him.
[Proverbs 8:6] -- And my lips will be open, etc. His lips are the two Testaments,
concordant in the truth, joined in attestation, which, with his flesh appearing through
the gift of the Holy Spirit, were opened to preach salvation throughout the whole world.

Proverbs 8:10

Receive my discipline, etc. You cannot serve God and mammon (Luke XVI). [Proverbs 8:12] --
I, wisdom, dwell in counsel, etc. Where two or three are gathered in my name, there I am
in their midst (Matthew XVIII). [Proverbs 8:13] -- Arrogance and pride, etc. Arrogance and
pride in those who consider themselves better than others; the perverse way in those who
openly do evil; the double-tongued mouth in those who in the good they follow have nothing
stable, but change their words according to the pleasure of their listeners. [Proverbs
8:14] -- Counsel is mine, equity, etc. Let not human presumption exalt itself, for the
fullness of virtues rests in the wisdom of God alone, and from this human weakness
receives whatever virtue it has. [Proverbs 8:15] -- By me kings reign, etc. He calls
apostles kings, or other saints, who know how to rule both themselves first and then the
church subject to them well: lawmakers, the authors of both Testaments, and the following
writers of the Church; he calls princes and potent ones the other teachers and rulers of
the faithful. Certainly, all these, if they are to be anything, have it not except through
wisdom. For it is said: Because without me you can do nothing (John XV).

Proverbs 8:17

I love those who love me, etc. Such is it also in the Gospel: "But he who loves me will be
loved by my Father, and I will love him, and manifest myself to him" (John 14). Surely,
they who always in the renewed pursuit of the mind strive to reach the vision of Christ
are watchful in the morning for wisdom. "Riches and glory are with me," etc. He speaks of
wealthy riches, high riches, so as to signify heavenly gifts. For in Greek, "proud" is
called "hyperiphanos," that is, "super-appearing." And therefore wisdom rightly says that
riches hyperiphanous are with her, because whatever gifts are given from heaven to the
faithful are proven to be more excellent than all the riches of the world. This is also
more clearly emphasized by adding "justice:" for unjust men often have earthly riches and
glory; but we in the resurrection, as Peter says, expect new heavens and a new earth, and
his promises, in which justice dwells (2 Peter 3).

Proverbs 8:22

"The Lord possessed me in the beginning of his ways." The ways of the Lord are his works,
by contemplating which man comes to faith or knowledge. For his invisible attributes are
clearly seen, understood by the things that are made, from the creation of the world. His
ways are the very illuminations by which he shows himself to angelic spirits and to human
minds. In the beginning of these ways he possessed wisdom, for in the beginning of the
nascent creation, he had the Son, who arranged all things with him. But lest anyone think
that the Son began at the beginning of these ways, or at any time before, he vigilantly
added:

Proverbs 8:26

"Before he made anything from the beginning," etc. Similar to this in the Gospel: "In the
beginning was the Word, and the Word was with God, and the Word was God. All things were
made through him" (John 1). Perish those, therefore, who deny that the power of God and
the wisdom of God, namely Christ, was begotten by the Father from the beginning, indeed
even before any beginning could be said or thought. Another translation begins at this
place: "The Lord created me the beginning of his ways in his works," which the Fathers
understand to be spoken of the incarnation of the Lord, saying that by the mystery of a
certain grace it is said, "The Lord created me," and not "The Father created me." Flesh,
they say, acknowledges the Lord, glory signifies the Father. The creature confesses the
Lord, charity names the Father as the beginning; or "in the beginning of his ways," as he
himself said, "I am the way," because rising from the dead, he made a path for his Church
to the kingdom of God, to eternal life. "In his works," because he was created from the
Virgin to redeem the works of the Father; taking flesh to free the works of the Father
from the bondage of corruption. For the flesh of Christ is for the works, the Divinity
before the works.

Proverbs 8:30

"And I delighted every day," etc. Saying "playing," he means rejoicing. Therefore, he was
playing before the Father every day, because, as the prophet says, "From the beginning,
from the days of eternity" (Mic. 5), he was rejoicing to be one with the Father. He was at
all times playing in the world, for even when the times of the world and creation began to
exist, he remained the Son, which he was in the Father. This is said so that no one would
claim that he began with creatures and times. And his delights are to be with the sons of
men, because he desires to rest in our soul, and to lead us by the grace of good merits to
the vision of himself. [Proverbs 8:34] -- "Blessed is the man who listens to me," etc. He
calls his doors and the posts of his gate the Holy Scriptures and their teachers, without
whom we cannot enter into the life he promises.

CHAPTER 9

Proverbs 9:1

Wisdom has built herself a house. Because he had adequately spoken about the eternity of
the divinity of Christ, he also adds to speak of the assumed humanity: Therefore, Wisdom
has built herself a house, because the Son of God himself created the man whom he would
assume in the unity of his own person. [Proverbs 9:1] -- She has hewn out her seven
pillars. He established churches throughout the world with the sevenfold grace of the
Spirit, which would, by believing, worshiping, and preaching, as if by sustaining, uphold
his house, that is, the mystery of his incarnation, so that the memory would not be
obliterated by the wickedness of the faithless. Or certainly the house of wisdom is the
Church of Christ; the pillars, however, are the teachers of the holy Church filled with
the sevenfold Spirit, such as James, Cephas, and John; indeed, Wisdom has hewn out these
pillars, because, detached from the love of the present age, she raised the minds of the
preachers to bear the structure of the same Church.

Proverbs 9:2

She has slaughtered her beasts. She consecrated the Church with her sufferings, or she
allowed the lives of the preachers to be martyred in persecution. And indeed, these beasts
are opposed to the beasts of the harlot, to which she invites fools, as it was read above,
saying: I owed victims for salvation, today I have paid my vows. [Proverbs 9:2] -- She has
mixed her wine, etc. For those unable to grasp the mysteries of her divinity, she revealed
the sacraments of the assumed humanity and prepared for us the nourishment of the sacred
Scriptures by revealing them. [Proverbs 9:3] -- She has also sent out her maidens, etc.
She chose weak and despised preachers, who would gather the faithful people to the
heavenly edifices of the supernal homeland. [Proverbs 9:4] -- Whoever is simple, let him
come to me, etc. He calls the humble the simple; he calls the foolish those who have no
arrogance of worldly wisdom. But he calls such to make them wise and noble by his
teaching.

Proverbs 9:5

Come, eat my bread, etc. In the bread, the divine words are expressed; in the mixed wine,
the united nature of his divinity and humanity in one person of Christ is expressed, as
was said above. Or certainly in the bread, it is shown the sacred mystery of his body, and
in the mixed wine, the holy mystery of his blood, with which we are satisfied on his
altar, that is, his table. [Proverbs 9:6] -- Forsake foolishness and live, etc. After
offering the feast, he also adds the admonitions of life, so that those whom he refreshed
with the mysteries of his incarnation, he may also instruct equally with the words of his
teaching. [Proverbs 9:7] -- He who corrects a scoffer, etc. [Proverbs 9:7-9] As if you
were asking why wisdom invites the little ones and the foolish to her feasts rather than
others; she says, I did this because it is in vain that one labors who tries to instill
the word of wisdom into one who despises listening, believing himself to be wiser and
greater than his teacher.

Proverbs 9:7

Do not rebuke a scoffer, etc. It is not to be feared that a scoffer, when rebuked, will
insult you; but rather this should be foreseen, that, drawn to hatred, he may become
worse: and therefore, you must sometimes cease from his correction for the sake of love,
not out of fear. [Proverbs 9:8] -- Rebuke a wise man, and he will love you. He speaks of a
wise man who is in progress, that is, a lover of wisdom, whom he previously called a
little one due to humility. For a perfect wise man does not need to be rebuked. [Proverbs
9:13] -- A foolish woman, clamorous and full of allurements, etc. This woman is heresy,
clearly opposed to wisdom, which above sang her sacraments. But she also sits at the doors
of her house, that is, in the teachers of falsehood, who introduce the miserable to the
innermost parts of deceit. Moreover, she claims for herself a chair of preaching. This is
the chair of pestilence in which the blessed man refuses to sit (Psalm I).

Proverbs 9:14

On a high place of the city. He speaks of wisdom as giving her voice in the high and
elevated places; but she rises in the sublimity of virtues, this one elevates herself in
the arrogance of pride. [Proverbs 9:15] -- To call passersby who walk by the way, etc.
Heresy often calls the Catholics to deception, seeing them proceed on the right path,
wishing to quickly pass through this world and hasten to the eternal homeland. [Proverbs
9:16] -- Whoever is simple, let him turn here, etc. Wisdom also seems to invite the little
ones and the foolish to her feast with nearly the same words; but it differs, as she
simply asks them to come to her, whereas this one urges them to turn aside to her. For
wisdom summons those she sees wandering to the right path of action; this one teaches
those walking rightly to deviate from their way and turn aside to her.

Proverbs 9:17

Stolen waters are sweeter, etc. Wisdom has publicly set forth her table and mixed her
wine; but the foolish woman, having nothing pure, gathers whoever she can to stolen waters
and hidden bread, because the Catholic Church publicly spreads the feast of the divine
words to the world, and has commanded the mysteries of the divinity and humanity of Christ
to be celebrated. Or certainly, in the mixed wine, she offers to her listeners the
historical and allegorical knowledge together, so that each one, according to his
capacity, may be refreshed by the cups of life. But the doctrine of heretics secretly
prefers the decrees of its public faith and profession, and when it has nothing spiritual
to offer, it boasts of teaching knowledge sweeter than that of the Catholic pastors, so
that what is forbidden to be said and believed openly in the Church is more willingly
heard and acted upon. And so, ignorance is more sweetly received as it is thought to be
knowledge, whose forbidden hearing it steals. The baptism of heretics can be signified in
the stolen waters, and their sacrifice in the hidden bread. But literally, it asserts that
the adulterous woman in stolen waters and hidden bread asserts that forbidden and illicit
unions are sweeter.

Proverbs 9:18

And he did not know that giants are there, etc. The adulteress does not know, the heretic
does not know, that unclean spirits inhabit their houses, and those who suffer eternal
punishments in the depths of hell delight in the acts of the luxurious, and in the dogmas
of the heretics, as if they were lavish banquets. But when the sacraments of Christ are
duly celebrated in the Church of Christ, the word of Christ is heard and preserved (who is
the wisdom of God), it is established that angelic virtues are there, and in the heights
of heaven, the faithful partake. For He gave them the bread of heaven; man ate the bread
of angels (Psalm LXXVII).

CHAPTER 10

Proverbs 10:1

The Parables of Solomon. A new title is given, because a new kind of speech begins; so
that not as before on individual aspects of good or evil debating at length, but in
alternating verses he describes the actions of both. [Proverbs 10:1] -- A wise son makes a
father glad, etc. Whoever keeps the mysteries of faith well received, gladdens God the
Father; but he who stains them with evil deed or heresy, saddens the Church, his mother.
[Proverbs 10:2] -- Treasures of wickedness profit nothing, etc. And often from temporal
death, as with Daniel and the three youths, and always from eternal death, righteousness
delivers. But treasures gathered through wickedness, even if they seem sometimes to rescue
from bodily death, bring more harm because of the wickedness by which they were acquired,
than benefit in being given in exchange for life. [Proverbs 10:3] -- The Lord will not let
the soul of the righteous be famished, etc. And if at any time the unjust afflict or even
kill the righteous with famine, they will not hurt his soul, whom the Lord will comfort in
the future life with the glory of His visitation, who also rightly turns the same traps of
the wicked back upon them by judgment.

Proverbs 10:4

Lazy hands lead to poverty, etc. Whoever lives negligently in this world will suffer lack
of good things in the future; but whoever fights bravely for the Lord is rewarded with the
riches of eternal blessedness. [Proverbs 10:5] -- He who gathers in summer is a wise son,
etc. He who gathers to Christ the souls of the faithful is a wise son. And indeed, this
harvest is plentiful, but the laborers are few (Luke 10). But he who in this acceptable
time is sluggish in caring for his own salvation will be ashamed in the day of
tribulation. [Proverbs 10:6] -- The blessing of the Lord is upon the head of the
righteous, etc. The righteous will be told in judgment: Come, you blessed of my Father,
inherit the kingdom (Matt. 25). The mouths of the wicked, which served for revelry,
drunkenness, and evil gossip, will be condemned by the wickedness they practiced. Indeed,
the mouth of him who sought to cool his tongue in torment, on account of the many crimes
for which he was punished more severely, was covered by wickedness (Luke 16).

Proverbs 10:7

The memory of the righteous is a blessing, etc. And in this life, the good praise the
good, whether living or dead; but they detest the actions and name of the wicked. In the
future life, the righteous live in God's praises, but the honor, name, and praises of the
reprobate are changed into putrid torments of hell, where their worm does not die, and
their fire is not quenched (Isaiah 66). [Proverbs 10:9] -- Whoever walks uprightly, walks
securely, etc. He who knows he lives uprightly, easily disregards all adverse things,
because he trusts he will come to joy through them, saying with the prophet: The Lord is
the protector of my life; whom shall I fear? and the rest (Psalm 26). But he who walks in
crooked paths, though unwilling, becomes exposed and receives due recompense. For there is
nothing hidden that will not be revealed (Luke 12).

Proverbs 10:10

He who winks with the eye causes trouble. Whoever mockingly winks at someone will not
escape without the pain of torment and regret. Of such people the Psalmist says, Those who
hate me without cause and wink maliciously with the eye (Psalm 35); or certainly, he who
winks with the eye causes trouble because a foolish son is a grief to his mother.
[Proverbs 10:10] -- A fool’s lips bring him strife. It is either from his own, by whom he
deserved to be condemned, because death and life are in the power of the tongue (Prov.
XVIII), or from those by whom, because he could not be corrected, he received the sentence
of condemnation; as the Psalmist says, "Lord, deliver my soul from lying lips and a
deceitful tongue" (Psal. CXIX), he asks this from the Lord, so that he himself neither
possesses lying lips and a deceitful tongue, nor can he be deceived by the iniquity and
deceit of others.

Proverbs 10:11

The mouth of the righteous is a well of life. And the Lord speaks of teachers, "He who
believes in me, as the Scripture says, rivers of living water will flow from his heart"
(John VII). [Proverbs 10:11] -- And the mouth of the wicked covers iniquity. The wicked
are those who conceal their own or their neighbor's faults, defending them so that they do
not reach health. The prophet, detesting this, prays to the Lord that his heart might not
incline to an evil word, to excuse excuses in sins (Psal. CXL). [Proverbs 10:13] -- In the
lips of the wise is found wisdom, etc. The rod on the back is vengeance on the posterior,
that is, in the following life; well expressed by that famous plague by which the
Philistines were struck on their buttocks (1 Sam. V). Therefore, whoever does not want to
carry the rod on their back, let them carry wisdom in their lips. I will speak the praises
of Christ and preach His commandments. However, because it is always suitable to praise
God but not always to teach, it is fitting that the wise do not teach everything they know
to everyone, rightly adding:

Proverbs 10:14

The wise hide knowledge. Knowing indeed, that there is a time to be silent and a time to
speak (Eccl. III). Hence the prophet says, "While the sinner stood against me, I was mute
and humbled and silent from good things" (Psal. XXXVIII). And the Apostle, "I decided to
know nothing among you except Jesus Christ, and Him crucified" (1 Cor. II). [Proverbs
10:14] -- But the mouth of the fool is near to confusion. Because either he will speak
good things inordinately, or openly speak evil things. [Proverbs 10:15] -- The wealth of
the rich is his strong city, etc. The rich trust in their wealth as in a fortified city;
the poor therefore tremble, fearing they may lack because they know they are needy.
Spiritually, he who is rich in God trusts in Him through good works, as in an impregnable
city that no enemy can overcome; but those who are afflicted by a lack of virtues are
therefore in need of heavenly riches because they fear with harmful dread to endure harsh
labors for the Lord.

Proverbs 10:18

Lying lips hide hatred, etc. Therefore, if you desire to be truthful and wise, neither
conceal hatred in the secret of the heart, nor express slander through the mouth; but let
your heart be filled with love and your mouth with truth. [Proverbs 10:23] -- As if
through laughter a fool works mischief, etc. Prudence takes its name from providence.
Therefore, it is foolish to rejoice in mischief (Proverb. XIV). However, it is wise and
worthy of a man to foresee that laughter will be mixed with pain, and the joy of sinning
will be followed by the penalty of retribution. [Proverbs 10:24] -- What the wicked fears
shall come upon him, etc. He speaks of that wicked one who sins knowingly. Therefore, the
wicked fear to see the strict judge; the righteous desire to be dissolved and be with
Christ: he, lest he be deprived of earthly joys and punished with eternal vengeance; they,
lest their pilgrimage be prolonged and they receive the rewards for which they have
strived. But to both, what they fear in their heart will come upon them.

Proverbs 10:25

As a passing storm, the wicked shall not be, etc. He speaks of the persecutors of the
Church, who seek to overthrow the house of faith. But that house, having been set upon the
true foundation, that is, in Christ, remains, while they immediately perish. [Proverbs
10:26] -- Just as vinegar to the teeth, etc. Just as the treachery of heretics generates
trouble and tears for good teachers, so a Catholic living badly is a burden through
laziness to those who have been commanded to show their faith through works. For the eyes
and teeth are the preachers of the holy Church, who are accustomed to foresee right ways
for her and to supply spiritual nourishment. But vinegar, which degenerates from wine, and
smoke, which rises from fire and vanishes, figuratively denote those who, withdrawing from
ecclesiastical sweetness and charity through pride or sloth, also attack it with words. Of
such, John says, "They went out from us, but they were not of us," and so on (1 John II).

Proverbs 10:27

Fear of the Lord will prolong days, etc. Those who serve God faithfully will be gifted
with eternal light; but those who are devoted to impiety lose the goods they loved along
with this life. [Proverbs 10:28] -- The expectation of the righteous is gladness, etc. It
is clear that the righteous rejoice in the expectation of the life to come, even though
they are saddened by the affliction of present trials. Hence that saying, "You are my
refuge from the distress that surrounds me, my exultation" (Psalm XIII). But the impious,
who think they will find rest in the future, or indeed will be nothing after death, are
deceived. Nor does this contradict the statement made above, "What the wicked fear will
come upon them"; for there are those who, knowing the judgment of future goods and evils,
nonetheless sin out of negligence, despair, or even deliberately: for to such the
destruction they fear will come; there are those who think the evils they do will never be
punished, or the good deeds they do will be rewarded with good recompense; of whom it is
rightly said that the hope of the impious will perish. For concerning those who sin
knowingly, he subsequently adds:

Proverbs 10:29

The strength of the simple is the way of the Lord, etc. He says, If you cannot understand
the hidden meanings of Scripture, do not despair of salvation, but walk in the way of the
Lord, do the good things you know, and you will be counted among the strong. But those who
scorn doing the right things they know ought to rightly tremble, because certain evils
remain for them to suffer.

CHAPTER 11

Proverbs 11:1

"A deceitful balance is abomination to the Lord," etc. A deceitful balance is not only
held in the measurement of money but also in judicial discretion; for he who weighs the
case of the poor differently from the case of the powerful, the case of a friend
differently from that of a stranger, certainly uses an unjust balance. Also, he who judges
his own good deeds to be better than those of his neighbor, and his own faults to be
lighter, weighs with a deceitful scale. Likewise, he who imposes unbearable burdens on
people's shoulders but does not want to touch them with one finger (Matt. XXIII). Also, he
who does good in public and acts badly in secret will be abominated by the Lord for the
iniquity of the deceitful balance. But he who acts sincerely in all things, who discerns
each case with an even hand, certainly conforms to the will and action of the just judge.

Proverbs 11:2

"Where there is pride," etc. Because they behave arrogantly and insultingly, through
contempt or ignorance of discipline, they insult their neighbors; or certainly because
everyone who exalts himself will be humbled (Luke XIV, XVIII). [Proverbs 11:2] -- "But
where there is humility," etc. "You have hidden these things from the wise and prudent,
and revealed them to little children" (Matt. XI; Luke X), that is, to the humble.
[Proverbs 11:7] -- "When a wicked man dies, there is no longer any hope." Alas, poor man!
Origen ignored this sentence, who believed that life would be given to all the wicked and
sinners after the universal and final judgment. It should be noted, however, that although
there is no hope of pardon for the wicked after death, there are those who, after death,
can be absolved of lighter sins to which they were bound, either by chastisement of
punishments or by the prayers, alms, and celebrations of masses by their loved ones. But
these things, whenever they are done, are done both before the judgment and for lighter
faults. However, those who think they will be liberated after a long time following
judgment are mistaken and perhaps it pertains to them what follows:

Proverbs 11:7

"And the expectation of the diligent will perish." Similarly, there is one kind of
diligence with which the good are always girded to fulfill God's commandments; another,
with which the wicked, when they sin knowingly, fear diligently lest they someday be
seized for eternal punishment. Therefore, rightly the expectation of those who serve God
with a diligent mind will be crowned; but the expectation of those who, disregarding God
and already condemned by their own conscience before His judgment, the expectation of the
diligent will perish. This verse is very different in the old translation, which says:
"The hope of a just man who has died will not perish, but the glory of the wicked will
perish." [Proverbs 11:8] -- "The righteous is delivered out of trouble," etc. Any martyr
freed from the distress of suffering after death will be entrusted to punishment on
account of his cause to the persecutor who caused him distress. James was crowned with
martyrdom, Peter was saved from prison; and Herod, who persecuted them, visibly consumed
by worms, was invisibly snatched where his worm does not die and his fire is not quenched.

Proverbs 11:9

"A hypocrite with his mouth destroys his neighbor," etc. A heretic who pretends to teach
Catholic doctrine deceives his listener; but those who justly follow the truth of the
Gospel will be freed by Catholic knowledge so that they are not snatched by heretic
deception. [Proverbs 11:12] -- "He who despises his friend lacks sense," etc. One who is
not proven to love sincerely should not be despised or ridiculed by us, even if he does
something foolish out of inertia; for he who does this is unworthy of wisdom. But indeed
any prudent person does not publicly speak about such ones' faults; rather, he secretly
corrects them. The same is more strictly inculcated in the following verses when it is
said: [Proverbs 11:13] -- "He who walks prudently reveals secrets," etc. And the Lord in
the Gospel, "If your brother sins against you, go and tell him his fault between you and
him alone; if he listens to you, you have gained your brother," etc. (Matt. XVIII). From
this, it is rightly inferred:

Proverbs 11:14

"Where there is no guidance, the nation falls," etc. Lest you should think that, if you
cannot correct the faults of a friend, you should keep them hidden, he rightly says that a
people without a governor will fall; but there will be safety where there are many
counsels, to show that what you cannot amend alone must be revealed to many, so that the
unified diligence of all may correct it. [Proverbs 11:15] -- He who makes a pledge for a
stranger will be punished by the evil. The sense of the letter is at hand. But he is a
stranger from the lot of saints who neglects to correct his sins by repentance; and
whoever grants the grace of communion to such or promises eternal life, because he has
made a pledge for a stranger, surely renders himself deserving of vengeance before the
strict judge.

Proverbs 11:15

But he who avoids snares, etc. He will be secure in the future, who then, being very
fearful, diligently cures his errors by penance and keeps himself immune from the society
of the impenitent. [Proverbs 11:21] -- Hand in hand, the evil will not be innocent. He who
joins hands does indeed nothing. But hand in hand, the evil will not be innocent, because
even if he withdraws his hand from impious action for a time, the evil cannot have the
innocence of the heart. Hence it is also said beforehand, The small heart is an
abomination to the Lord. [Proverbs 11:21] -- But the seed of the righteous will be saved.
This is what is said above, But to him who sows righteousness, there will be a faithful
reward. Or surely, the seed of the righteous will be saved, because those who follow the
examples of the previous righteous also follow their footsteps to see the joys of eternal
salvation. Of whom Isaiah speaks, All who see them will recognize them, because they are
the seed which the Lord has blessed.

Proverbs 11:22

A golden ring in its nose, etc. Even if you fix a golden ring in its nose, it will still
turn the earth with its nose and hurry to immerse itself in a wallow of mud; so, if a
foolish woman receives the beauty of the face or dress, she nonetheless turns her face to
low things, spreads her beauty everywhere to overthrow the flowers of chastity, and loves
to stain herself with the mud of pleasure. Otherwise, he who attains the ornament of
divine words by meditation but follows it with a bad life has a golden ring in his nose;
but like a pig, he does not cease to turn the earth, because what he perceived by the
scent of knowledge, he defiled by an impure action. Therefore, such a soul is considered a
beautiful and foolish woman, because, given over to carnal enticements, she is beautiful
through knowledge but foolish through action. Otherwise, he who sees heretical doctrine
shining with all the brilliance of eloquence, yet does not fit it with the understanding
of wisdom, says here that a golden ring in its nose means a beautiful and circumflexed
speech in the senses of a foolish mind; to which gold hangs from the speech, yet due to
the weight of earthly intention, like a pig, it does not look upwards. Which he then
explains by saying, A beautiful and foolish woman, that is, heretical doctrine: beautiful
through word; foolish through understanding.

Proverbs 11:23

The desire of the righteous is all good, etc. The righteous always desire justice to reign
everywhere, but the impious, even when they seem to rest from the execution of impiety,
yet with the purpose of a cruel mind, intend to inflict fury on anyone. And this is what
is said above, Hand in hand, the evil will not be innocent; likewise, The expectation of
the wicked is wrath, because often wrath enclosed in silence boils more vehemently within
the mind. [Proverbs 11:24] -- Others divide their own, etc. Because they receive a
hundredfold in this time, and in the future age, eternal life (Matt. XIX). [Proverbs
11:24] -- Others seize what is not theirs, etc. He says, They will always be in poverty,
not only in torments, where they receive not even a drop of water to be refreshed for a
short while (Luke XVI), but even in this life, where although they seize innumerable
things, the greedy are always in need.

Proverbs 11:25

The soul that blesses will be enriched, etc. He who outwardly blesses by preaching
receives inwardly the fatness of increase. And while he ceases not to drench the minds of
his hearers with sacred discourse, he himself grows fat with the multiple drink of grace.
[Proverbs 11:26] -- He who hides grain in time, etc. He who keeps the words of holy
preaching to himself will be cursed among the people, because for the fault of silence
alone, he is condemned for the punishment of many whom he could have corrected. He is the
wicked and slothful servant, cast into outer darkness for keeping the talent which he
received (Matthew 25). But they sell the grain who impart the word of life to those who
hear it, from whom they receive the price of faith and confession, as the Lord says,
"Trade until I come" (Luke 19). Blessing descends upon their head, while the Lord says to
each one returning with such business, "Well done, good and faithful servant; because you
have been faithful over a few things, I will set you over many; enter into the joy of your
Lord" (ibid.).

Proverbs 11:27

He indeed rises early who seeks what is good, etc. To seek the good things you ought to
do, by which you may attain heavenly goods, this is to rise early well, that is, to be
girded for good work with the growing light of knowledge. Or certainly, he rises well,
that is, to life at the time of resurrection, who now seeks the good things in the time of
action. But he who now diligently inquires into the evil which he may say or do, will then
be hindered by their weight from reaching the higher kingdoms. [Proverbs 11:28] -- He who
trusts in his riches will fall, etc. He who hankers after present goods and does not think
of future ones, will lack both in the end. But those who do good in the hope of future
rewards, justly receive what they hope for at present. Indeed, a green leaf on a tree
signifies the fruits that it does not yet show. And the just flourish like a green leaf,
because having been saved by hope, they do not cease to grow in faith and the grace of
virtues, until they reach the fruit of the desired retribution, that is, the heavenly
homeland.

Proverbs 11:29

He who troubles his own house will inherit the wind, etc. He who does not fear his mind to
be disturbed by the tumult of great thoughts, indeed opens it to the blasts of evil
spirits by which it may be overwhelmed. And he who foolishly persecutes the wise, by this
ruling over him serves him, because by pressing his patience, he makes him more approved,
so that he evidently rewards the prize for which he strived, despite being condemned
himself. [Proverbs 11:30] -- The fruit of the just is a tree of life. The reward of the
just is the vision of Christ. For He is the wisdom of which it is said, "She is a tree of
life to those who lay hold of her" (Proverbs 3). And in the Apocalypse, it is said, "To
him who overcomes, I will give to eat of the tree of life, which is in the paradise of my
God" (Revelation 2). And now the just await this fruit, because long, as it is predicted,
they flourish like a green leaf.

Proverbs 11:30

And he that wins souls is wise. He who undertakes the care of souls for the Lord, such as
to teach the erring, to comfort the mournful, to sustain the needy with temporal goods, to
lead the resistant to the remedies of salvation, or to govern those destitute of a
shepherd, so that he may bring many to the Lord with himself; he, I say, who undertakes
souls in this way, is wise, because he greatly procures for his own soul by these means,
whereby he may reign more gloriously with the Lord. [Proverbs 11:31] -- If the just on
earth receive, etc. If the holy martyrs endured so much as the just, how much torment do
you think awaits those who unjustly afflicted them? If Job and Tobit, and others chosen by
God, received so many adversities in this life, why are you troubled if a slight
affliction reaches you, who lie so far beneath their traces? And indeed you, even if you
should not say and believe that you are impious, you should not deny that you are a
sinner, that is, to have some sins, small or great, open or hidden. Rather, you must
confess so as not to deceive yourself, and the truth may not be in you (1 John 1). If,
therefore, the just received on earth, Abel the martyr and Job the example of patience,
how much more the impious, Antiochus and Herod! And sinners in the Gospel, the paralytics,
could be healed by the Lord only after their sins were first forgiven. Note that Peter, in
his Epistle according to the old translation, placed this sentence, saying: And if the
righteous scarcely be saved, where shall the ungodly and the sinner appear (1 Peter 4)?

CHAPTER 12

Proverbs 12:2

He who is good will draw grace from the Lord, etc. The connection of these verses is as
follows: He who is good does not trust in his own thoughts, but seeks the grace of the
Lord, and through it receives the ability to live piously. However, he who trusts in his
own thoughts cannot be good. For he who does not care to seek the grace of the heavenly
Helper, rightly endures in an impious action. [Proverbs 12:4] -- A diligent woman is a
crown to her husband, etc. The meaning of the letter is evident because a good and chaste
woman gives honor to her husband in all things, and by well managing the household with
his virtues, she, as it were, adds grace to the crown; but indeed an adulteress, although
she may appear beautiful outwardly, internally defiles her limbs with the stench of
luxury. Indeed, spiritually, the Church offers Christ a crown, none other than herself.

Proverbs 12:4

For all who are around him, etc. And the son of Sirach concerning the high priest: He
himself standing next to the altar, and around him a crown of brothers. But the bones,
that is, the virtues, which can be seen in the faction of heretics, the rot of evil
doctrine corrupts. [Proverbs 12:5] -- The thoughts of the righteous are judgments, etc.
The righteous judge their actions by diligent meditation, to see if they please the Lord,
lest, by any chance, being less careful, the heavenly arbiter dispenses adversities
against them invisibly; according to that of the Apostle, If we judged ourselves, we would
not be judged (I Cor. XI). But the wicked, forgetting divine fear, devise their plans from
the fraud they commit.

Proverbs 12:7

Turn the wicked, and they will be no more, etc. When the wicked depart from this life,
they will not be as they were, because after death they find not what they believed, but
frustrated in their hope, they receive torments instead of rewards. However, the house of
the righteous, that is, the Church, which partly sojourns on earth, partly reigns in
heaven, never fails; but whatever members of it pass from here to there, find the joys
they hoped for there. Alternatively, Turn the wicked, and they will be no more, because
there was much impiety in the gods of the gentiles, much in the sects of heretics, much in
the illusions of magicians, much in the persecutions by pagans. But with these being
overthrown by the Lord's gift, the memory of their impiety was equally taken away, even
the foolish authorities themselves, and the doctrines were seized by fire, as we read was
done in Ephesus during the time of the apostles. However, the house of the righteous will
remain, because the holy Church could never be hidden or taken away, no length of time
prevailed to corrupt any of its Scriptures, nor to violate its faith in any way. It can
also be understood thus, Turn the wicked, and they will be no more: turn them from
impiety, and they will no longer be wicked, but righteous. For this, another translation
says: Wherever the wicked turn, they will be exterminated. To which it is said against
them about the saints: For those who love God, all work together for good.

Proverbs 12:8

A man will be known by his doctrine. Scripture usually calls those endowed with divine
virtues men. Hence the Apostle: Be watchful, stand firm in the faith, act like men (I Cor.
XVI). Therefore, a man is known by his doctrine, because if he teaches correctly and also
fulfills it with deeds, he is understood to be holy. [Proverbs 12:8] -- However, he who is
vain and foolish, etc. Because he himself despises having the strength of manly courage.
[Proverbs 12:9] -- Better is the poor who is sufficient for himself, etc. Better is the
simple and humble brother, who, working the good he knows, earns life in heaven, than he
who is renowned for scripture learning or even performs the office of a doctor, but lacks
the bread of love. Regarding this love, he proceeds to add that which pertains to one's
neighbor: [Proverbs 12:10] -- The righteous knows the souls of his animals. That is, he
pities and sympathizes with the condition and weakness of his neighbors entrusted to him.

Proverbs 12:10

But the compassion of the wicked is cruel. Who not only do not sympathize with those under
them, but also, according to what the Lord says: Beat the male and female servants,
saying, My master is delayed in coming (Luke XII). [Proverbs 12:11] -- He who works his
land, etc. Who exercises his soul with spiritual studies will now be satisfied with
virtues and then with the feasts of rewards. But he who refuses to labor for the salvation
of his soul, will then be numbered among the foolish; even though now he may seem glorious
with either divine or human wisdom. [Proverbs 12:12] -- The desire of the impious is a
monument to the worst. The impious desires to imitate preceding evildoers, and to speak of
their life and deeds. Certainly, the desire of the impious is a monument to the worst,
because all his desire tends, although he himself is unaware, to be enclosed with the
unjust who preceded him in the prison of eternal death. However, because such people meet
the end they least foresee, it says contrary about the good:

Proverbs 12:12

But the root of the righteous will prosper. Because the faith and charity of the elect, by
which they are rooted in Christ, do not deceive them, but always growing towards
perfection, they will receive more than they knew to hope for in the future. [Proverbs
12:14] -- Each will be filled with good things from the fruit of his mouth. The fruit of
the mouth is a good word, for he who speaks evil does not generate the fruit of the mouth,
but harm. Therefore, everyone who speaks good will be rewarded with eternal goods,
provided that his actions do not contradict his words. For he carefully adds this when he
says, [Proverbs 12:14] -- And according to the works of his hands it will be repaid to
him. For otherwise, his teaching will not be fruitful if he himself is the first not to do
the good that he teaches.

Proverbs 12:16

The fool immediately shows his anger, etc. He who desires to avenge himself in the present
is a fool; but he who disregards an injury for the sake of the Lord is wise. Another
translation of this verse says, the fool immediately pronounces his anger, but the astute
hides his shame. He does not decree that the shameful passion of anger should be so hidden
by the wise, that while condemning its swiftness, he does not prevent its tardiness, which
certainly, if it falls upon him due to the necessity of human weakness, he judged to be
hidden so that while it is wisely covered for the present, it may be more wisely removed
and deleted forever. For such is the nature of anger that, if delayed, it weakens and
dies; but if revealed, it burns more and more. [Proverbs 12:17] -- There is one who
promises, etc. Some promise obedience to the truth, but when frightening or tempting trial
provides an obstacle, they desert what they had begun, but their conscience pricks them as
with a sword for their promise.

Proverbs 12:18

But the tongue of the wise is health. Because they both reach life by performing the good
they promise, and in preaching they demonstrate to others what is to be followed.
[Proverbs 12:19] -- The lip of truth shall be established forever, etc. The faith of the
Church shall always remain. But he who suddenly introduces new dogmas is a minister of the
heretic. [Proverbs 12:23] -- A shrewd man conceals knowledge. Shrewd in this place is
understood in a good sense, that is, wise and prudent, who sometimes conceals his
knowledge out of prudence: for two reasons, either not being able to speak to weak
listeners as to spiritual ones, but as to carnal ones, or being unwilling to give what is
holy to the dogs, nor to cast pearls before swine. [Proverbs 12:23] -- And the heart of
fools proclaims foolishness. When they either desire to know more than they should, and
leap to thinking that foolishness is wisdom; or certainly when trying to teach others who
cannot yet understand, they provoke them to greater foolishness, and like forcing the
sun's light on small eyes, they take away the little light they seemed to see.

Proverbs 12:24

The hand of the diligent will rule, etc. The perfect not only overcome the battles of
vices but also govern the chosen brethren with greater grace of virtues. But those lax in
spirit, not fearing to be entangled in sins, daily pay the tribute of vices to the worst
tax collector, the devil, and if not escaping his dominion by live repentance, after death
they are handed over to him, being cast by him into the prison of eternal punishments, as
the Lord testifies in the parable from the gospel. For the repentance of such people is
not to be despaired of, since it is immediately added: [Proverbs 12:25] -- Anxiety in a
man's heart weighs him down, etc. Because it is necessary that first the sinner be
healthily humbled by the anxiety of repentance, and then afterward by the judgment of the
priest, the word of given reconciliation may bring joy. He who neglects loss for the sake
of a friend, is just. If this is rightly said about the general giving of money and a pure
man friend, how much more is he worthy of the crown of justice who, for the sake of Him
who said, I tell you, my friends, do not be terrified by those who kill the body, either
selling what he possesses, gives to the poor, or receives the plundering of his goods with
joy, or certainly, in passion, hands over his flesh to be mortified or killed!

Proverbs 12:26

The way of the wicked will deceive them. When they rejoice in holding their own or seizing
others'. Whence it is rightly added: [Proverbs 12:27] -- The fraudulent one will not gain
profit, etc. For money acquired by fraud adds more harm to the soul than profit to the
chest. And he who knows how to dispense his own substance for the Lord, will receive
celestial gifts as a reward for the earthly ones. [Proverbs 12:28] -- Otherwise, the
fraudulent one will not gain profit, etc.: he who fraudulently pretends to be good while
living wickedly in secret, will not find the goods of the life to come; but he who truly
acquires the substance of spiritual virtues, from it will gain the brightness of the
perpetual kingdom; which he more clearly stated in the following verses, On the path of
righteousness is life; the way of error leads to death. For the path of righteousness
acquires the substance of virtues, which more precious than gold, buys the brightness of
eternal life; but the perverse way, in which the fraudulent walks, having lost the
temporary gain he seeks, leads to the eternal death he wished not to foresee.

CHAPTER 13

Proverbs 13:1

"A wise son is the instruction of a father," etc. There is such a great difference between
the wise and the foolish man, that the latter, at some point, arrives to teach even the
one who had taught him with the advantage of learning, while the former, when reproved,
does not know how to listen. [Proverbs 13:4] -- "And the sluggard desires and does not
desire," etc. Rightly, the lazy person is marked by the term, who wants to reign with God
but does not want to work for God. The rewards delight when they are promised; the
struggles deter when they are commanded. Concerning this, James says, "A double-minded man
is unstable in all his ways" (James 1). And the son of Sirach says, "Woe to the sinner who
walks on two paths!" But those who carry out the Lord's commands do so because their soul
is refreshed by the sweetness of heavenly things; according to him who beseeches the Lord,
saying, "My soul will be satisfied as with fat and richness" (Psalm 62). Or certainly, the
soul of the workers will be enriched, because those who toil with pious labor for the Lord
will be rewarded with a heavenly and unfading recompense after their labors.

Proverbs 13:7

"There is one who makes himself rich, yet has nothing," etc. He seemed rich to himself who
was clothed in purple and fine linen and feasted sumptuously every day; but because he did
not have God, he found in the end that nothing of what he had possessed existed. Hence it
is said about such people, "They have slept their sleep, and none of the men of wealth
found anything in their hands" (Psalm 75). Conversely, Lazarus appeared poor, lying at his
gate, full of sores; but he was in many riches, possessing the virtue of humility,
carrying the Creator of all riches, namely God, in his heart. "What true riches can
accomplish and what true poverty can do," he clearly shows by saying: [Proverbs 13:8] --
"The ransom of a man's life is his wealth," etc. Therefore, whoever wants his soul to be
redeemed from future wrath should gather the riches of good works. For he who lacks these
kinds of wealth cannot endure the rebuke of the strict judge. The Psalmist prays about
this, saying: "Lord, do not rebuke me in your anger, nor chasten me in your wrath" (Psalm
38). Otherwise, the poor in spirit are not rebuked by the Lord there but receive the
blessing of an eternal inheritance.

Proverbs 13:9

"The light of the righteous rejoices," etc. The light of the righteous, which perpetually
rejoices, is the hope of future things; the lamp of the impious, which suddenly goes out,
is the happiness of this fleeting world. Among the proud, there are always quarrels, but
those who act with counsel are governed by wisdom. Heretics always quarrel among
themselves, and so do other reprobates, because, evidently, they do not know the unity of
faith and truth. But the faithful, who continuously enjoy the counsel of divine words, are
governed by the moderation of wisdom, which does not allow them to quarrel. [Proverbs
13:11] -- "Wealth hastily gotten will dwindle," etc. Those who want to become rich fall
into temptation, and they do not possess those very riches, which they either acquire or
desire, forever. But whoever strives justly for the acquisition of the wealth of heavenly
rewards will receive the multiple gifts of heavenly blessedness. About this, he aptly
adds:

Proverbs 13:12

"Hope deferred makes the heart sick," etc. For certainly, as long as the hope of eternal
things is deferred, the soul of the faithful is afflicted, either because of the delay of
the good things they love or because of the imposition of the evils they endure. But when
what they desire comes, they easily forget what they have endured, because they begin to
live forever with their Redeemer, whom they sought with their whole intention. He himself
is the tree of life to those who embrace him. [Proverbs 13:13] -- "He who disparages
something," etc. He who disparages a good thing binds himself in the future because, by
doing what he ought not to, he prepares a punishment for himself by which he may be bound.
But even he who disparages an evil thing obliges himself in the future, not so that he may
suffer punishment for such slander, but so that after the slander he may act more
cautiously, for clearly, what he justly rebukes in others, he does not admit with impunity
himself, as the Apostle shouts, "You who preach against stealing, do you steal? You who
say that one should not commit adultery, do you commit adultery? You who abhor idols, do
you rob temples?" (Romans 2).

Proverbs 13:13

"But he who fears the command," etc. It is better, therefore, for anyone to fear
concerning his own weakness so that he may not transgress the divine commands, than to
foolishly tear apart the errors of others with his mouth, as the Apostle says, "Even if a
man be overtaken in a fault, you who are spiritual restore such a one in the spirit of
meekness, considering yourself, lest you also be tempted" (Galatians 6). [Proverbs 13:16]
-- "The shrewd man does everything with counsel," etc. Where he teaches that everything
should be done with counsel, he understands more the divine counsel, which is clothed with
sacred words, than the human counsel. For he is foolish who lives outside this counsel,
even if he seems naturally shrewd and wise. [Proverbs 13:17] -- "The messenger of the
wicked falls into trouble." He refers to Arius and Sabellius, and other angels, that is,
messengers of Satan, who, because they neglected the counsel of the divine Scriptures,
fell into the trouble of hellish torments. "But the faithful envoy is health." That is,
every Catholic preacher acquires eternal health for himself and his listeners.

Proverbs 13:19

If desire is fulfilled, it delights the soul, etc. Every desire, whether good or bad, when
it anticipates affection, delights the soul; but the foolish, who enjoy only carnal
desires, detest those who, for the love of heavenly things, despise lower entertainments.
[Proverbs 13:20] -- He who walks with the wise will be wise, etc. To walk with the wise is
to imitate the actions of the wise. Therefore, however simple and rustic one may be, who
cannot comprehend the secrets of wisdom, if he nevertheless follows the examples of the
wise by living, he will rightly be counted among the wise. But he who loves the foolish,
not because of their nature, since they are men, but because of their foolishness, whether
as mimes or actors, or such like, not to correct by instructing, but to make them worse by
favoring: such a one, though he seems wise by wit and doctrine, will be held worthy of the
mark and condemnation of fools.

Proverbs 13:22

A good man leaves an inheritance to his children, etc. We often see good men die without
children, indeed promising greater rewards from the Lord to those who have preferred the
chastity of virginity to the procreation of children, yet also the substance of the just
being taken by sinners. For the Apostle glories in those who received the seizure of their
goods with joy. Hence, it must be understood spiritually that the good and just Lord, who,
after his passion ascending into heaven, left the apostles and their successors as heirs
of his doctrine, to whose faith a multitude of peoples were converted, who were the
substance of the devil. For he entered the house of the same wicked adversary and,
breaking him with greater strength, plundered his arms in which he trusted and distributed
his spoils, as he testifies in the Gospel. Or certainly, the substance of the sinner was
kept for the just when the kingdom of God was taken from the Jews and given to a nation
producing its fruits.

Proverbs 13:23

Many foods are in the fresh fields of the fathers, etc. He acts without proper judgment
who is diligently occupied with amassing riches and does not himself dispense these
accumulated riches to the poor for the redemption of his soul, but reserves them to be
dispensed by others after him, as it is said in the superior verse by the letter: And the
substance of the sinner is stored up for the just, especially when victuals abound for him
from the right of paternal inheritance, and there is no necessity incumbent on him to
gather any moneys. This is indeed what he says, Many foods are in the fresh fields of the
fathers. But in the spiritual sense, there are many foods of heavenly nourishment in the
sayings and examples of venerable fathers, and he acts without reason who eagerly reading,
meditating, and expounding upon these, serves not his own salvation by this, but rather
others, while he himself deviates from what he reads, either by evil deeds or by the
impiety of heretical sense. Such a one, in the fresh fields of the fathers, that is, in
the works or sayings of the fathers well cultivated by optimal institution, acquires
support not for himself, but for others, those namely who reading his treatises find
through them the spiritual sense, by which they are inwardly refreshed... The preceding
verse was thus translated by ancient interpreters: Just men will enjoy riches for many
years; but the wicked will perish quickly.

Proverbs 13:24

He who spares the rod hates his son, etc. For both a good father teaches his son, and a
catholic teacher instructs his disciple, lest he deflects to iniquity, solicitously.
[Proverbs 13:25] -- But the righteous eats and fills his soul, etc. The righteous receive
the foods of wisdom, which are found to have sprung in the fresh fields of the fathers,
that is, in the works and words of preceding just men, and they transfer these to the
profit of their soul by living well. The belly of the wicked, that is, the capacity of the
sense of heretics, is insatiable; for, as the Apostle says, Ever learning and never able
to come to the knowledge of the truth (II Tim. III). Why, indeed, they do not deserve to
be filled with knowledge, unless it is because, not being replenished with the foods of
paternal instruction, they gather these for others without judgment?

CHAPTER 14

Proverbs 14:1

A wise woman will build her house, etc. And each faithful soul, and the universal Church
throughout the world, builds her mansion in the heavenly homeland through good deeds; but
the wicked, by living badly and sometimes openly resisting, dissipate what has been well
ordered by the good. But why the foolish tear apart the acts of the wise is shown in the
following words, as it is said: [Proverbs 14:2] -- Walking in a right path, and fearing
God, etc. For religion is an abomination to sinners. It seems foolish to the unbelievers
when the faithful, due to the fear of God, not only cast away fear but also deride the
torments of those who kill the body. About whom it is aptly added: [Proverbs 14:3] -- In
the mouth of the foolish is a rod of pride, etc. Because the foolish through their idle
talk afflict the humble whom they despise; but the same humble in spirit fortify
themselves by the doctrine of wisdom so as not to be deceived.

Proverbs 14:4

Where there are no oxen, the crib is empty, etc. These are connected with the preceding.
For the oxen signify catholic teachers; the crib, the listeners of the assemblies; the
crops, the fruits of good works. Therefore, it is in vain that the proud swell and
uneducated eloquence strikes the ears and hearts of their subjects, because where there
are no learned preachers, the crowd of common people gathers in vain to hear. But where
many acts of virtue appear, it is most evident that it is not a heretic who babbled in
vain, but he labored for the fruit of the word, who both ruminates the word with a chaste
mouth and knows to walk the path of truth with the straight foot of discretion. Nor is it
to be wondered at why we said that listeners are signified in the crib, since the ox is
fed from the crib, and the teacher usually nourishes the hearers with the word. But it is
to be noted that the crib is filled from the labor of the ox, and the ox itself is
refreshed from its own fruit from the crib, because the faithful preacher both refreshes
the hearers with the word and is himself refreshed with the same nourishment by the Lord;
as is figured in the work of Elijah, who is both fed by and feeds the widow of Zarephath
whom he sustains.

Proverbs 14:6

The mocker seeks wisdom, etc. Caiaphas, who said to the Lord, "I adjure you by the living
God, tell us if you are the Christ"; because he sought badly, he did not deserve to find
what he sought. But the disciples, who humbly submitted to the hearing of the truth,
receiving the grace of the Spirit, not only deserved to know Christ the Son of God but
also to understand the hidden things of the Scriptures. But then the doctrine of the
prudent was easy when Cornelius with his household and others like him, humbly hearing the
word, immediately believed, and receiving the Holy Spirit, spoke in all tongues. Now also,
whoever is prudent, while being catechized, easily grasps the doctrine of the catholic
faith; which the heretics, because they seek perversely, never truly find at all.
[Proverbs 14:7] -- Go against a foolish man, etc. Therefore the mocker does not find the
wisdom he seeks because even if you openly proceed by disputing against his foolishness,
he does not know how to understand what you say: like Arius, who contended that the word
"consubstantiality" between the Father and the Son could nowhere be found in the
Scriptures, although it was clearly objected to him, "I and the Father are one"; and "the
Word was God," etc. Therefore, the doctrine of the prudent is easy because the lips of
prudence with wisdom, that is, because whatever lips are governed by the moderation of
prudence, they only delight in speaking and hearing wisdom, and they strive to devote
themselves to its meditation with effort.

Proverbs 14:10

The heart that knows the bitterness of its soul, etc. The elect have bitterness of soul as
long as they are deferred from eternal joys; and the wicked, when they are afflicted by
perverse desires. But the elect, because they walk in the light, foresee how their
bitterness is to be changed into such great joy. But the wicked, blinded by their own
will, do not see what they suffer in the present nor foresee what they will suffer in the
future. Therefore, they will remain strangers to the future joys of the good because they
do not know to be partakers of their present bitterness. Whence it is aptly added:
[Proverbs 14:11] -- The house of the wicked will be destroyed, etc. He indeed uses a house
in dwelling, but tents on a journey; thus the house of the impious will be destroyed
because they lose the habitation of the present life, in which they always desired to
remain, as they die reprobate, and in the exile of perpetual damnation, which they did not
foresee, they will undergo. But the tents of the righteous will flourish, because their
present conduct, in which they are sojourners with God and strangers, with their merits
constantly increasing, will reach up to the most delightful fruition of the heavenly
homeland.

Proverbs 14:15

The innocent believes every word, etc. John both prohibited this innocence and taught how
to have this prudence, when he said, Beloved, do not believe every spirit; but test the
spirits, whether they are of God (1 John IV). [Proverbs 14:16] -- The wise man fears and
departs from evil, etc. Just as it is foolish to trust in one's own eagerness and wish to
leap a fast river or a wider abyss, but wise to turn to a plain or bridge, so he who
avoids sins as much as possible, fearing he may be involved in evils, is wise. But that
man is foolish who sins with disdain, flattering himself that either he will repent of his
actions at a later time, or if he suddenly dies, that he will bravely endure the
punishments of hell. [Proverbs 14:17] -- An impatient man works folly, etc. Certainly an
impatient man is reprehensible, but far worse and more hateful to God is the cunning man,
although he is considered better among men. For the former openly shows his folly to all,
while the latter, in his perverse heart, often feigns simplicity and righteousness, and is
pleased to be called holy in human judgment, while in the divine examination he is
considered among the reprobate.

Proverbs 14:19

The wicked will lie down before the good, etc. In the last judgment, when the righteous
are crowned, the reprobate who oppressed them in the present will be condemned. For what
is said, Before, that is, before the good, and before the gates of the righteous, pertains
not to proximity of place, but to the sight of the good, because they always see the
torments of the wicked, so that they may endlessly give greater thanks to their Redeemer.
Hence Isaiah says of them, And they shall go forth, and look upon the carcasses of the men
that have transgressed against me. Their worm does not die, nor is their fire quenched;
and they shall be an abhorring unto all flesh (Isaiah LXVI). But what he says, They shall
go forth, does not denote a movement of feet, but a gaze of the eyes, which, placed within
the kingdom to see the punishments of the wicked, they send out whenever they wish.

Proverbs 14:24

The crown of the wise is their riches, etc. The wise do not have any earthly gain for
riches, but only a crown, which they will receive for their virtues in the future. But the
greatest folly of fools is that imprudent and unmindful of eternal things, they rejoice in
present advantages only. Imprudence, in fact, is called improvidence. [Proverbs 14:25] --
A faithful witness delivers souls, etc. Christ, who is the faithful witness, liberates
souls, as we read in the Apocalypse; and, as the Apostle says, he testified the good
confession before Pontius Pilate (I Tim. VI). The devil, who rightly is called the
deceitful, proclaims lies, because he pronounces the evils which he suggests to be done as
good, and promises eternal joys to those whom he prepares for the torments of hell.
Likewise, the catholic teacher liberates souls, who faithfully proclaims, that is,
correctly preaches, the testimonies of the Scriptures, and the heretic proclaims lies, or,
as in another version it is clearly translated: He stirs up deceit with lies; it is
implied he deceives the souls of those whom he has led astray by his error.

Proverbs 14:26

In the fear of the Lord is strong confidence, etc. The fear of the Lord provides the
confidence of strength, because indeed our mind more valiantly despises the terrors of
temporal things as much as it submits itself more truly to their creator through strength.
The sons of the fear of the Lord are those who are governed by divine fear, just as the
sons of power and the sons of resurrection, those who are zealous for virtues, or who
pertain to the joys of the resurrection, who will have hope, according to that saying of
the Psalmist, Those who fear the Lord, hope in the Lord (Psalm CXIII). Of which hope he
consequently adds:

Proverbs 14:27

The fear of the Lord is a fountain of life, etc. This then is the hope of those who fear
the Lord, that turning away from the ruin of death, they may merit to come to Him who
says, I am the way, and the truth, and the life (John XIV). But as it is said above, The
law of the wise is a fountain of life, to turn away from the ruin of death, now it is
said, The fear of the Lord is a fountain of life, to turn away from the ruin of death.
From this it is clear that there is no earlier law of the wise by which one ought to avoid
death and acquire eternal life, than to have the fear of the Lord. Wherefore it is also
said elsewhere, The fear of the Lord is the beginning of wisdom. In the multitude of
people is the dignity of the king, and in the paucity of people the disgrace of the
prince. Where there is a multitude serving God, there especially is the glory of Christ.
Where only catechumens, or those preparing for baptism, or recently born infants are still
held under the kingdom of the devil, and they hasten in due time to be reborn in Christ,
there is the manifest disgrace of the prince of the world. Or certainly in the
conventicles of heretics, which are always fewer than the churches of Catholics, the
disgrace is evident of those who have separated these from the unity of the church.

Proverbs 14:30

The life of the flesh is the health of the heart, etc. By flesh, certain weak and tender
things; by bones, strong deeds are signified. It is well said, The life of the flesh is
the health of the heart, because if the innocence of the mind is preserved, even if some
things are weak outwardly, they are sometimes strengthened. And rightly it is added, Envy
is the rottenness of the bones, because through the vice of envy those things perish
before the eyes of God which seem strong to human eyes. For bones to rot from envy means
that even some strong things perish. [Proverbs 14:35] -- A minister of the kingdom who is
understanding is acceptable. He indeed to whom it is said, Because you have been faithful
over a few things, I will set you over many things; enter into the joy of your lord (Matt.
XXV).

Proverbs 14:35

His wrath will fall upon the useless. He indeed about whom the same says: And cast the
useless servant into the outer darkness (Ibid.)

CHAPTER 15

Proverbs 15:1

A soft answer turns away wrath, etc. He who humbly receives words of reproach already
approaches pardon for the guilt he carried; but he who arrogantly resists reproach,
provokes greater wrath from the strict judge. [Proverbs 15:2] -- The tongue of the wise
adorns knowledge, etc. The tongue of the Catholic Fathers adorns the knowledge of divine
words, by broadly explaining what the canonical Scripture has placed obscurely or has left
written only in a historical manner. [Proverbs 15:2] -- And the mouth of fools pours out
folly. By perversely understanding the words of sacred Scripture, and by preferring their
own interpretations over its authority. It can also be understood about the philosophers
of the pagans, as he says, The mouth of fools pours out folly; such as Porphyry and
Julian, who spewed out their streams of folly against the doctors of the Church. [Proverbs
15:4] -- The soothing tongue is a tree of life, etc. The tongue of the Catholic teacher
leads to the fruit of eternal life; but the one who ignores the measure of ecclesiastical
rule, destroys both his own spirit and that of his hearers by speaking ill.

Proverbs 15:6

The house of the righteous contains great treasure, etc. The house of Christ, that is, the
Church, has great strength; so that rain, winds, and rivers of frequent temptations cannot
demolish it. And in the works of the devil there is continuous turmoil, because he
attempts to overthrow the same house of Christ through false brothers or open adversaries.
[Proverbs 15:7] -- The lips of the wise spread knowledge, etc. The lips of the Catholics
spread knowledge of correct faith by preaching, while the heart of heretics will be
different, because it conceives betrayal as knowledge to teach. It can also be understood
that the heart of the devoted will be unlike itself, showing itself inconstantly variable
with different thoughts, and never remaining what it was. Against this, it is said of Anna
when she prayed to the Lord with an attentive mind: And her countenance was no longer
changed (1 Sam. I, 18).

Proverbs 15:8

The sacrifices of the wicked are an abomination to the Lord, etc. The prayers, works, and
sacrifices of heretics are abhorred by the Lord, and He accepts the vows of those who
affirm the Catholic faith with righteous deeds. [Proverbs 15:10] -- The instruction of the
wicked leads away from life, etc. The doctrine is evil of those who desert the path of
truth; about whom the Lord says, Whoever therefore breaks one of the least of these
commandments, and teaches men so, shall be called least in the kingdom of heaven (Matt.
V). But such, if they repent their corrections, have an open return to forgiveness; but if
they do not yield to ecclesiastical corrections, certain destruction remains for them.
[Proverbs 15:15] -- All the days of the afflicted are evil, etc. All the time of the
people of God, as long as they are poor in the present, abounds with afflictions and
troubles, because they have not yet reached the riches of supreme goodness and eternal
abode. Hence the Apostle advises, saying: Redeeming the time, because the days are evil
(Eph. V). But indeed the reprobate, who are devoid of divine fear and securely use the
world, are refreshed as fools with continual feasting. Hence it rightly adds:

Proverbs 15:16

Better is a little with the fear of the Lord, etc. As it is in the psalm: Better is a
little that the righteous person has than the riches of many wicked (Ps. XXXVI). It is
better, therefore, to lack wealth or even daily sustenance while preserving the fear of
God, than to abandon the fear of God in the desire of acquiring more. [Proverbs 15:17] --
Better is a dinner of herbs where love is, etc. Everyone who shows examples of good works
to others, which they may imitate, invites them as to a feast by which they are refreshed.
It is better to be invited to a dinner of herbs with love, than to a fattened calf with
hatred, because certainly it is much more useful to keep the innocence of a simple life
with love, than to shine outwardly with greater miracles of virtues and not purge the
inner mind of the filth of hatred. Hence to certain ones saying in faith, Lord, Lord, did
we not prophesy in your name? And in your name cast out demons? And in your name perform
many powerful works? The Lord himself will say, I never knew you; depart from me, you who
practice lawlessness (Matt. VII).

Proverbs 15:19

The way of the sluggard is blocked with thorns. He calls those lazy who are reluctant to
work righteousness, for while they desire the way of God, they are pricked by the
suspicions opposed by their fears, like thorns of obstructive hedges; which, since they do
not usually hinder the elect, he added, [Proverbs 15:19] -- The way of the just is without
stumbling. For indeed the just, in their conduct, whatever adversity confronts them, do
not stumble, because they overcome the obstacles of temporal adversity by the leap of
eternal hope and inner contemplation. [Proverbs 15:23] -- A man rejoices in his mouth's
sentence, etc. It is indeed human for each to rejoice in his sentence as though prudently
uttered; but a true wise man carefully investigates not only the matters he speaks, but
also the opportunity of place or time or person, to whom he speaks.

Proverbs 15:24

The path of life is above the wise, etc. He calls the wise one perfected not only in
knowledge, but also in practice. For to him indeed the paths of life from above are
rightly opened; to him the gate of heaven is open. But the last hell, from which he is
delivered, is the final punishment of damnation. For the first hell is the blindness of
the sinning soul, and the lack of knowledge of true light, of which it is said in the
Psalms, And they descend into hell alive (Ps. 54), that is, they knowingly fall into sin.
[Proverbs 15:25] -- The Lord demolishes the house of the proud, etc. The Lord demolishes
the gatherings of heretics and other persecutors of the Church, and establishes the
boundaries of the same Church, that is, His bride, firm throughout the whole world, for
whose life He deigned to die.

Proverbs 15:26

The thoughts of the wicked are an abomination to the Lord, etc. The Lord abhors the
thoughts of heretics, indeed all contrary to piety, and the pure word of true faith will
be established by Him, when in the judgment, not only for deeds but also for all words,
worthy rewards will be given. He abhorred their evil thoughts, who said, Who is this who
even forgives sins? (Mark 2). And He affirmed the pure word of him who said, You are the
Christ, the Son of the living God (Matt. 16:16), to be most beautiful, to whom He replied,
Blessed are you, Simon Bar-Jona, because flesh and blood did not reveal it to you, but my
Father who is in heaven (Matt. 16:17). [Proverbs 15:30] -- The light of the eyes rejoices
the soul, etc. It rightly delights the human mind, when it recognizes, by the Lord's
revelation, that it has perceived the light of heavenly mysteries. Which another
translation more clearly says, The eye seeing good things delights the heart, certainly
the good things of the Lord in the land of the living. Whoever contemplates these with the
eye of the mind, rightly delights in the heart, though externally he seems to walk sadly,
oppressed by an enemy. That most blessed fame, by which we have learned that not only our
deeds and words, but also our thoughts are known in heaven by the reporting angels; offers
the richness of love and faith to our virtues, lest they wither by failing. For the more
surely we hold that the hidden things of our heart, and likewise our works, are open to
divine views, the more we ought to inflame with the oil of His charity the strength of our
good action, lest it grows weary.

Proverbs 15:31

The ear that hears the corrections of life, etc. The disciple who obediently listens to
the corrections of teachers often progresses to the very seat of honor. Finally, Paul, who
humbly submitted to the correction of his Creator, subsequently reached the seat of
apostolic dignity.


COMMENTARY ON PROVERBS (CHAPTERS 16–24)
=======================================

COMMENTARY ON PROVERBS continued

CHAPTER 16

Proverbs 16:1

It is for man to prepare the soul, etc. It is certain that neither to prepare the mind,
nor to govern the tongue, nor to do any good thing, we are able without divine grace;
because without me, he says, you can do nothing (John XV, 5). How then is it for man to
prepare the mind, and for God to govern the tongue, unless this specifically signifies in
the time of persecution? about which the Lord said: But when they hand you over, do not be
anxious about how or what you are to speak; for it will be given to you in that hour what
you are to speak (Matthew X, 19). [Proverbs 16:2] -- All the ways of a man are open to His
eyes, etc. Thus the ways, that is, the actions of all, both good and evil, the Lord sees,
so that He distinguishes with a certain scale even the individual spirits, what they
secretly think. Hence it is rightly added:

Proverbs 16:3

Commit your works to the Lord, etc. Indeed, we reveal our works to the Lord when we
remember Him in all we do, knowing that nothing is hidden from Him, and we seek His help
in all things. And when we do this devoutly, it happens that not only the same works, but
even our inner thoughts proceed under His direction. [Proverbs 16:4] -- The Lord has made
everything for its own purpose, etc. The Lord had no other cause for creating the
invisible or visible creature than His will, that He might show His goodness to the
rational creature, whom He would make eternally blessed: and also the one who of his own
will abandoned the good of his condition, that is, the devil and his followers, He justly
condemned with severity. [Proverbs 16:5] -- Every arrogant person is an abomination to the
Lord, etc. Whoever attributes to himself the good that he does, even if he appears to work
nothing evil with his hands, has already lost the innocence of his heart, in which he has
preferred himself to the giver of the gifts. Therefore, his Creator abhors such a one, as
guilty of being ungrateful for the benefits he contemplates.

Proverbs 16:7

When a man's ways please the Lord, etc. Such is the sanctity of divine religion, that
often even those who are outside hold it in veneration. And those whom they perceive to
serve God perfectly, they begin to have peace with, even though they differ in religion.
Hence because the ways of Daniel and the three youths pleased the Lord, He also turned
their enemies, who had cast them into the fire or to the beasts, to peace. Because the
ways of the holy preachers pleased the Lord, He converted many of their persecutors not
only to peace but also to the same unity of faith and religion. [Proverbs 16:8] -- Better
is a little with righteousness, etc. And the Lord says, Blessed are the poor, for yours is
the kingdom of God (Matthew V). And again, Woe to you who are rich, for you have received
your consolation (Luke VI). It can also be understood thus, that it is better to serve God
devoutly in simple conversation, than being abundant in many virtues, for example, alms,
prayers, fastings, teaching, chastity, to despise the deeds of others, and to glory as it
were in one’s unique sublimity.

Proverbs 16:10

Divination is on the lips of the king, etc. He signifies that king, of whom it was said,
God, give your judgment to the king (Psalm XVII). For who among temporal kings never errs
in judgment? In whose lips is divination, because He not only directs His own words and
deeds, but also controls what the soothsayers of the Gentiles, commonly called diviners,
may answer to those who inquire; as evidenced by the prophet Micaiah, who testifies that a
spirit was sent from the throne of the supreme judge to fill the mouths of his prophets
and to arm them with the persuasion of things by which the wicked king would perish. For
indeed the mouth of the Eternal King did not err in this judgment but permitted the erring
prophets to speak to the impious king what he deserved to hear due to his previous sins.
But also, Ezekiel says to the sinning and perishing people of the Ammonites, When you were
seeing falsehood, and divining lies (Ezekiel XXI, 29). There is not the divination of
demons, but the judgment of God; who put an end to perfect malice. Another translation of
this verse has it more clearly of the Lord: Nothing false will come from His mouth; for He
neither can be deceived by any lying, nor can He ever lie.

Proverbs 16:11

A weight and balance are the judgments of the Lord, etc. He calls the stones of the age,
just and strong in faith, such as the apostle Peter desired those to be whom he
admonished, And you also, like living stones, are being built into spiritual houses.
Therefore no one was chosen by his own virtue from the beginning of the world and fit for
the heavenly building; but rather by His work, who, constituting all things by weight and
measure and number, distributed to each as He willed, the measure of faith and graces.
[Proverbs 16:13] -- The will of kings is just lips. He speaks of holy kings who primarily
command over vices and are accustomed to be surrounded by the ranks of virtues of the soul
as of obedient companions. Of whom the Lord says, Many prophets and kings have desired to
see what you see and have not seen it (Matthew XIII). Otherwise, earthly kings often
detest just lips, as Herod of John, for which he punished him with death.

Proverbs 16:13

Whoever speaks rightly will be guided. So that, namely, with the right steps of deeds he
may reach eternal life. But on the contrary, the talkative man will not be guided on the
earth. Nor does this statement contradict what is said of Antiochus, And deceit in his
hand will be directed. For Scripture did not say that that man, whom it foresaw to be
perverse and wicked, would be directed; but it says, deceit in his hand will be directed,
because indeed the frauds and crimes which he planned, without anyone hindering, he
brought to the effect he intended; yet having accomplished them, he himself perished
forever as he deserved. [Proverbs 16:14] -- The king's indignation is messengers of death.
The messengers of death are the angels of Satan, that is, heretics and vain philosophers;
indeed, all who announce those words to their neighbors, by which they are taken away to
eternal death. The more they serve the author of death, the more they gravely offend the
giver of life; yet the path of repentance is not closed to such. For it is added,

Proverbs 16:14

And a wise man will appease him. For he can appease God by repenting, whom he happened to
offend by speaking foolishly. [Proverbs 16:15] -- In the cheerfulness of the face is the
life of the king. Whoever deserves to see the cheerful face of Christ, will be given to
live with Him forever. Otherwise, on the day of judgment, as it is written, Every flesh
will see the salvation of God. But then the reprobate will see Him angry, the just will
see Him placid. [Proverbs 16:15] -- And mercy is like the late rain. The late rain in
Judea until this day is accustomed to come to the already mature crops; where the Lord
also promises the early rain, saying through the prophet, I will give you the early and
the latter rain for your land (Isaiah XXX). Therefore, the early rain is, or is called
temporary elsewhere when we first receive the seeds of believing in Christ; but the late
rain, when, taken from this life with the mature fruits of virtues, we are stored in the
Lord's barn. And rightly the mercy of the king is compared to the late rain because the
fruit of life which we receive by acting well is not achieved by the freedom of our will,
but by the irrigation of the heavenly gift.

Proverbs 16:20

Instructed in the word he will find good, etc. Not only will he who is instructed for
preaching the word of the Lord find good with Him, but also he who has learned to place
his hope in the Lord, even if he is not fit to preach to others, will share in the same
God's blessedness. [Proverbs 16:23] -- He who is wise in heart, etc. He who keeps the
wisdom of the Catholic faith, which he learned, unblemished in his heart, deservedly
receives the name of prudent; but he who knows also to preach the same wisdom learnedly
and to defend it against heretics will receive greater rewards for greater labor.
[Proverbs 16:23] -- The fountain of life is the instruction of the possessor, etc. When he
said, of the possessor, he did not add, what the possessor holds. What then do we think
was meant to be understood, except perhaps the very instruction itself? so that the full
meaning is: The fountain of life is the instruction of the one possessing that very
instruction; which is openly said to mean that the preacher truly opens the ways of life
to his listeners who practices what he preaches himself; who possesses in his steadfast
heart the love of the word, by which he instructs others, and does not scatter it like
seed retained only in memory, as if gathered in a bosom, on the ground. But the teaching
of fools is foolishness, because even if they have learned to say some good things by the
practice of instruction, they themselves, foolish at heart, despise the same good things
they speak.

Proverbs 16:24

A honeycomb, composed words, etc. Many can sweetly pronounce good things through eloquence
to those who love and favor them, which, however, they themselves do not love nor care to
do. But words proceed only from the inner sweetness of your soul, which lead to the health
of your bones, that is, to the spiritual growth of your virtues. [Proverbs 16:26] -- The
soul of the laborer labors for itself, etc. It is evident, according to the letter, that
man expelled from paradise exercises daily labor so that he may not lack. For he compelled
his mouth, when he spoke with the serpent and touched the forbidden thing, to suffer long
exile with labor and to eat bread by the sweat of his face. But also the teacher compels
his mouth to labor, because he must practice the good things he says. [Proverbs 16:27] --
The wicked man digs up evil, etc. And the prophet says, They have labored to commit
iniquity (Jeremiah IX). It can also specifically be understood about the heretic, who
breaks up the most beautiful and flourishing fields of divine utterances with the harmful
ploughshare of his tongue, to draw out from their inner parts wicked senses that are not
there. In whose lips a fire burns, by which he destroys himself and his listeners forever.
Hence James also says, The tongue is set among our members, defiling the whole body; and
sets on fire the wheel of our birth, being set on fire by hell.

Proverbs 16:29

A wicked man coaxes his friend, etc. It can also be understood about the heretic and every
doer of evil. For the sinner is praised in the desires of his soul, and he who does
iniquity is blessed (James I). [Proverbs 16:30] -- He who thinks evil with astonished
eyes, etc. It is more grievous to accomplish evil than to do it. Not only does he
accomplish evil who acts perversely and harmfully with the members of his body, but also
he who with fixed intention plans to commit it. For the proud, indignant, are accustomed
to bite their lips, and to have astonished eyes, and not to see the present, who for some
time silently ponder with diligent mind. Hence it can be inferred that thinking evil with
astonished eyes says of him who thus seeks to commit the evils that he does not see the
retribution of evil deeds that follows in the future.

Proverbs 16:32

Better is the patient man than the strong man, etc. It is a lesser victory to conquer
cities, because they are conquered externally; but what is conquered by patience is
greater, because the spirit conquers itself, and submits itself to itself, when patience
brings it down in the humility of tolerance. [Proverbs 16:33] -- Lots are cast into the
lap, etc. Just as lots are openly cast into the lap and kept secret in the lap, it is the
divine judge’s part to decide whose lot will be taken up; so the deeds of men are indeed
visible to each other in the present life, but the merit of each one will become clear in
the future, with the judgment of each one then brought forth and manifested, as if from
the lap of divine examination.

CHAPTER 17

Proverbs 17:1

Better is a dry morsel with joy, etc. It is better to do small good deeds with charity
without the knowledge of preaching, that is, to have a dry morsel, than to shine with
great virtues mixed with discord. [Proverbs 17:6] -- The crown of old men is the children
of children, etc. He calls the patriarchs and prophets old men, who are celebrated with
worthy praise by the children of children, that is, by the successors of the apostles; and
it is a glory of the preachers of the New Testament that they have deserved to be sons of
the old fathers. [Proverbs 17:8] -- A highly desirable gem is the expectation of one
waiting, etc. Whoever faithfully awaits future rewards rejoices as if in the possession of
a most splendid gem. For in the Gospel, the wise merchant sold all that he had for the
acquisition of the precious pearl, that is, heavenly desire. Such a merchant, whether
faced with adversity or prosperity, does not deviate from his intention; prudently
understanding that all things work together for the good of those who love God (Rom. VIII,
28).

Proverbs 17:11

The wicked always seeks conflict, etc. A cruel angel is an unclean spirit who is sent by
the Lord against sinners to afflict them in the present; just as he afflicted the
Egyptians to whom he sent the wrath of his indignation, indignation, and wrath, and
tribulation, impositions by evil angels, or even after death to eternal destruction. But
on the other hand, the Lord will send his angel around those who fear him, and he will
deliver them. [Proverbs 17:12] -- It is better to meet a bear robbed of her cubs, etc. It
was easier for the holy teachers to confront the fury of the pagans, having snatched some
people from them and converted them from their bestial cruelty to the piety of faith by
preaching, than to confront any heretic confident in the defiance of his dogma; because
surely that battle was fought against outsiders, this against their own people. The bear's
name can be understood as the very malice of the ancient enemy, from whom we snatch cubs
when we join those who were sons of the devil to the company of the sons of God by
catechizing and baptizing. And this is often accomplished with much lighter labor than if
you try to call a heretic back to the right faith, or to bring a Catholic doing wrong to
the state of good action.

Proverbs 17:14

He who releases water, etc. To release water is to loosen the tongue into flowing speech.
In a good sense, it is said, "Deep waters, words from the mouth of a man." Therefore, he
who releases the waters is the beginning of quarrels, because he who does not restrain his
tongue disrupts harmony. Whence it is written conversely, "He who imposes silence on a
fool mitigates wrath." [Proverbs 17:16] -- What does it profit a fool to have riches,
etc.? What does it profit the people of the Jews to have the riches of the Scriptures in
faith if they cannot understand Christ in them? What does it profit a heretic to abound in
the same riches if he cannot learn the unity of the faith in them? What benefit does it
bring to an evil and Catholic man to possess the riches of true faith if he neglects to
have the wisdom of pious action?

Proverbs 17:17

At all times a friend loves, etc. He who truly loves the Lord keeps His love at all times,
nor does he abandon Him in the strait of suffering, whom he has confessed in the
tranquility of peace. [Proverbs 17:18] -- A foolish man claps his hands, etc. He is
foolish who, when receiving the soul of his brother to be governed, glories in his own
deeds, and does not rather help him with humble compassion, rendering whatever help he can
of saving aid. [Proverbs 17:22] -- A joyful soul makes a flourishing age, etc. He who
rejoices in the inner consolation of the Holy Spirit is also adorned with the flower of
good action and expects the fruits of heavenly rewards. But he who is distressed by
worldly sorrow, which works death, seems to exercise the fatness of divine charity in the
strength of virtues but is unable to truly have it, but rather withers as with dry bones,
because he has lost the grace of love in the good deeds he does.

Proverbs 17:24

In the face of the prudent, wisdom shines, etc. Indeed, in the face of the Lord Savior,
the wisdom of divinity shone, which, appearing in the flesh, He demonstrated through the
testimony of virtues and doctrine; but the eyes of unbelieving Jews were focused more on
fulfilling earthly desires than on his salutary instructions. And in general, the prudent
often prefigure the gravity of their sense even in their very countenance; yet the foolish
do not lift up the eyes of their mind to admire and follow this, but contrary to that,
they seek with all intention how they may reach the end of carnal pleasures. [Proverbs
17:26] -- It is not good to inflict harm on the just, etc. This can be understood of the
very Prince and Judge of the ages, who willed to be struck for our salvation, and of all
the rulers of the Church generally, who are either stripped of their possessions by the
impious or consumed by death itself.

CHAPTER 18

Proverbs 18:3

The impious man, when he has come into the depth of sins, despises, etc. He who, being
wrapped in the long darkness of sins, despairs of the light, already out of desperation,
loosens the reins for himself to sin everywhere. But such a one by no means escapes the
reproach of future damnation, whom the memory of divine fear did not restrain from the
practice of his iniquity. [Proverbs 18:4] -- Deep water, the words from the mouth of a
man, etc. The words of the wise are compared to water because they both wash the minds of
the listeners and irrigate them, lest they remain deformed by the filth of sins, or waste
away through lack of heavenly doctrine, and as if perish through harmful dryness. And
because in these same words of teachers, certain mystical and hidden things lie, which are
comprehended by more diligent effort, while certain other things flow openly and easily to
be understood by all who listen; rightly do they call these both deep water and an
overflowing torrent. But it can also be distinguished in this way, that because the
Scripture of the Old Testament is given typically, it is said of it, Deep water, words
from the mouth of a man, because the Lord and the apostles openly revealed the mysteries
of both Testaments to the world, it is added concerning them, And an overflowing torrent,
a fountain of wisdom.

Proverbs 18:9

He who is lazy and slack in his work, etc. Because he who does not strictly follow through
with good beginnings imitates the hand of a destroyer through the laziness of negligence.
[Proverbs 18:11] -- The wealth of the rich is his strong city, etc. Earthly wealth cannot
always defend; indeed, many are captured or killed because of riches. Thus Ecclesiastes
also says, Riches kept to the harm of their owner; for they perish in a terrible
affliction. Therefore, it is better understood to praise the wealth of virtues, with which
whoever abounds wards off all the plots of enemies as with an impregnable wall. [Proverbs
18:13] -- He who answers before he hears, etc. He who wants to be a teacher before he
learns does not avoid the fault of foolishness. He who judges the deeds of his neighbors
before he fully understands the cause of both parties hastily acts improperly, and he
shows himself worthy of confusion.

Proverbs 18:14

The spirit of a man sustains his weakness. And the man himself says, The spirit indeed is
willing, but the flesh is weak (Matthew 26). It may also be understood of any holy man who
supports the weakness of the flesh with the strength of the mind, lest he yields in
temptations. [Proverbs 18:14] -- Truly, the spirit is easily moved to anger, etc. He who
is easily moved to anger cannot even sustain himself, so that when he is angry, he often
says things which, when calm afterward, he regrets having said and often does not even
remember having said. However, his madness is sometimes most easily endured through the
moderation of the wise and is immediately quieted. [Proverbs 18:16] -- The gift of a man
makes his way broad, etc. The gift of charity or other virtues which the faithful receive
from the Lord broadens the way of their actions because the more they are internally
filled with the grace of the Spirit, the more they abundantly multiply their steps of good
works outwardly, and they attain a peak of honor among the great leaders of the Church in
the future. Alternatively, the spiritual gift of the Savior, which he brought to the
world, broadened his way that he might come to many nations of the world through his
presence in faith and love; and he made not only the peoples, but also the rulers
themselves, renounce desires and willingly obey him.

Proverbs 18:17

The just man is the first to accuse himself, etc. Everyone who is truly just, when he
observes the errors of sinners, first turns the eye of consideration upon himself, and
while he anxiously accuses his own frailty, only then does he gently extend his tongue to
rebuke others. But he who said to his faithful, 'But I have called you friends, because
all that I have heard from my Father, I have made known to you' (John 15); it comes into
his heart through the presence of divine contemplation, thus he perceives how the world is
cleansed from the filth of iniquity, and he rewards its humility with a fitting
recompense. [Proverbs 18:19] -- A brother helped by a brother, etc. When both peoples,
namely Jews and Gentiles, agree in fraternal charity in Christ, they now build a united
city of the Catholic Church. And just as the bars fortify the gates of cities, so the
doctrines of both Testaments defend the churches around the world, which make up the one
Catholic Church, from the incursion of unbelievers.

Proverbs 18:23

With supplications a poor man speaks, etc. The humble in spirit humbly worship the Lord,
like the publican in the Gospel; the proud boast of their merits, like the Pharisee.
[Proverbs 18:24] -- A lovable man to society, etc. The believing people from the Gentiles
are more loved by the Lord than the Jewish people continuing in unbelief, among whom he
was born according to the flesh. It can also be understood of the apostles born from Jews,
that they loved the believers from the Gentiles more than the unbelievers of their own
people.

CHAPTER 19

Proverbs 19:1

Better is the poor who walks in his simplicity, etc. Better is the simple hearer of the
word of God, if he completes by working those things which he could understand in the
Scriptures; than any learned person, if in those things which he has acutely understood,
he twists his lips to preach heresy. [Proverbs 19:2] -- Where there is no knowledge of the
soul, it is not good, etc. The knowledge of heavenly life is indeed necessary for the
human soul, because without it, it surely cannot be blessed forever. But yet, those who
desire to know more than what is proper with unrestrained senses of the mind, often fall
into the offense of heretical foolishness through their rash pursuits, which was
mystically signified in the first parents of the human race, who, in their desire for
greater knowledge, hastened to touch the forbidden, deviating from the state of
blessedness in which they were created, and fell into the punishment of misery and
mortality.

Proverbs 19:3

The foolishness of a man supplanteth his steps, etc. It is the habit of fools, that when
they abandon the way of truth through sinning, they do not admit they have erred, but
refer the origin of guilt to their Creator, as if He has given the opportunity for
sinning, either because He made man fragile, or because He allowed a crafty enemy to tempt
him. Hence also the first parent of our race, after the excess of transgression, being
reproved by the Lord, instantly fled to the defense of an excuse, saying: The woman whom
You gave to be with me, she gave me of the tree, and I ate (Gen. III). And the woman said:
The serpent deceived me (Ibid.). For they indeed turned against the Creator what they had
sinned: he, that he had received a woman from the Lord as a companion through whom he
perished; she, that the Lord had placed the serpent who deceived her in paradise. Against
this the Wise Man prays to the Lord not to incline his heart to an evil word, to excuse
excuses in sins. But also, he, failing his steps against God, burns with fervor in his
mind, who, despising divine commands through his own inertia, even reproaches God Himself
with an insane mind, as if He had imposed unbearable burdens on men.

Proverbs 19:4

Riches add many friends, etc. The riches of the kingdom of heaven, which are preached to
be given to the faithful by the holy doctors, gain many friends both for the preachers
themselves and for the Lord, their Giver. But by the philosophers and other teachers of
the Gentiles, since they know to promise nothing of certain blessedness in the future,
even those whom they had are separated, namely, converted to the faith and the most
certain hope of the Lord's promise. [Proverbs 19:4] -- He who only follows words will have
nothing, etc. And the Apostle says: For not the hearers of the law are just before God,
but the doers of the law will be justified (Rom. II). [Proverbs 19:5] -- A false witness
will not go unpunished, etc. He reproved him who only followed words of knowledge without
the efficacy of operation; now he reproves him who corrupts the very words of divine
authority by misinterpretation. But that many things are often repeated indicates
firmness, as Joseph interpreting the dream of the king said: Because the word of God is
established, and it will be done quickly (Gen. . . .).

Proverbs 19:7

Delight does not befit a fool, etc. Delight in the Scriptures does not befit a heretic,
because he does not know how to use them well; nor does it befit him who is still proven
to be a servant of sin to be preferred to the just in the governance of the Church.
[Proverbs 19:11] -- The doctrine of a man is known through patience. The perfection of
ecclesiastical doctrine is shown through the patience of the teachers, for while they
preferred to submit their bodies to afflictions and death rather than cease from the duty
of teaching, they certainly showed how salutary it was, which they cared to defend with
such great persistence. Otherwise, The doctrine of a man is known through patience,
because anyone is shown to be less learned as he is convicted of being less patient. For
he cannot truly impart good teaching if he does not know how to endure the evils of others
with equanimity in living. Indeed, it is rightly added:

Proverbs 19:11

"And his glory passes away unjustly." For certainly it is characteristic of a perfect
teacher to bear the wickedness of others patiently, while also skillfully preventing his
own frailty from committing unjust actions. For neither does the purity of one's own
conduct suffice without the endurance of external disturbances, nor does one strongly
endure external adversities if he is inwardly weakened by wicked habits.

Proverbs 19:12

"As the roaring of a lion, so is the anger of a king," etc. It speaks of God the King, who
in judgment is both cheerful and gentle to the just, but will appear terrible to the
unjust. "A foolish son is a father's grief. God, who is always impassible and placid in
His nature, is nevertheless said to grieve in our manner when He sees that men, whom He
created to believe in and praise Him, rather serve a malignant enemy than Himself. Hence
Moses also says of Him, "He repented that He had made man on earth. And being inwardly
touched with sorrow of heart, He said, "I will destroy man whom I have created from the
face of the earth" (Gen 6:7). "And a contentious woman is like a continuous dripping. Just
as roofs that continuously drip indeed receive rain from heaven, yet do not distribute it
for any useful purpose, but rather cause annoyance to those living below; so too, indeed,
the Church of heretics, improperly interpreting and arguing against Catholics, receives
gifts of heavenly words, not for the salvation of souls, but for the misuse of its
wickedness. For dripping roofs indeed receive pure drops of rain, but render those beneath
them filthy, and a heretic, though he hears the purest words of the heavenly oracle with
his body, yet when he touches these with a defiled heart, he administers them mingled with
filth to his audience. "Laziness induces sleep.

He is called lazy, who, though correctly perceiving, is almost awake, yet is slothful by
doing nothing. But laziness induces sleep, because even the vigilance of correct
perception is lost for a while, whenever one ceases from the pursuit of good deeds. And
rightly it is added: "And a loose soul shall hunger. For since it does not direct itself
by striving towards higher things, it expands downward through neglect towards desires.
And while it is not constrained by the vigor of diligent study, it is wounded by the
craving for the lowest desires, so that by rejecting restraint through discipline, it
scatters itself in hunger through the desires of pleasures.

Proverbs 19:17

"He who has mercy on the poor lends to the Lord," etc. The Lord himself proves the truth
of this statement, when he predicts that he will say to those who give alms: "Insofar as
you did it to one of these least of my brethren, you did it to me" (Matt. XXV).
"Discipline your son, lest you despair; but do not set your heart on putting him to
death." Be diligent in chastising any subject whom you see erring. But if he refuses
correction, act towards him with such caution and temperance that he may find nothing in
your words or actions wherewith he might sin more. The following also supports this sense:
[Proverbs 19:18] -- "He who is patient will sustain loss," etc. For if provoked by the
hardness of the opposing brother, whom you began to teach, you fall into the vice of
impatience, you indeed incur the loss of your own virtue. And when by scolding him too
harshly, you snatch away the hope of obtaining salvation and fulfilling repentance that he
had, you will give an account for having scandalized your brother to the strict judge. The
sense of the text is clear, because he who by impatience serves the theft of poverty or
robbery, causes harm to his own soul, and when he takes the property of his neighbor; and
if not to man through this, surely he will have to give an account to the eternal judge.
Hence another version has translated this verse as: A man thinking evil will be afflicted
with much loss; and if he is pernicious, he will also add his soul, because evidently,
when he violently takes away money, he will unwillingly give his life for it.

Proverbs 19:22

A needy man is merciful. He calls the needy humble, who continually remembers that he is
in need of eternal goods. Such a one, so that he may obtain mercy from the Lord, never
refuses to show mercy to his neighbor. About whom he subsequently adds: [Proverbs 19:22]
-- And a poor man is better than a lying man. Indeed, better is the humble in heart, who
trusts nothing in his own works, than he who, by the excellence of virtues, considering
himself worthy of the name of man, is deceived; unaware that while he transfers the glory
of God to himself, by pride he loses the goods he has done. [Proverbs 19:24] -- The
slothful man hides his hand under his armpit, etc. No one is so slothful that he considers
it labor to bring his hand to his mouth while eating. But for the slothful, it is labor to
bring the hand to the mouth, for a lazy preacher does not even want to do what he says. To
bring hand to mouth, indeed, means to align actions with words. A false witness mocks
judgment, namely, that which is said, "You shall not bear false witness." Or certainly the
future judgment, of which it is said above, "A false witness shall not be unpunished; and
he who speaks lies shall perish; and the mouth of the wicked devours iniquity." As a
hungry man desires to be filled with food, so the wicked eagerly seek to be satisfied with
the excuse of iniquity.

Proverbs 19:29

Judgments are prepared for scoffers, etc. Even if the reprobates, as has been said before,
mock the divine judgment of either command or threat, nonetheless, the judgments of
damnation prepared for them await, which, like a hammer on glowing iron, will strike them
endlessly in the furnace of Gehenna.

CHAPTER 20

Proverbs 20:4

Because of the cold, the sluggard would not plough, etc. He who now neglects to labor in
the service of God due to sloth will beg in the coming day of the kingdom, and it will not
be given to him, because whatever a man sows, that also shall he reap. Therefore, it is
rightly compared to the kingdom of God, because then the clouds of our sorrow pass away,
and the days of life shine with the brightness of the eternal sun, and the fruit of labor
is received in joy. [Proverbs 20:7] -- The just man who walks in his simplicity, etc. This
cannot always stand according to the letter. For even the blessed Samuel, a just and
simple man, left unlike sons behind him; and Ahaz, an unjust and reprobate king, left a
blessed son Hezekiah after him. But the sons of the just are those who follow the examples
of the just. Hence, all the elect are now called sons of Abraham because of faith, as the
Apostle says: If you are of Christ, then you are the seed of Abraham. To whom blessedness
is promised not of this age, but of the future. Therefore, it is rightly added:

Proverbs 20:8

The king who sits on the throne of judgment, etc. For although the elect suffer evil in
this life from the reprobates, when the day of universal judgment appears, all evils will
be dissipated; and the unjust will alone undergo punishment, while the just will be
crowned with the Lord. This even now is partially done, when any of the saints departs as
a victor from this world, and the persecutor who troubled him receives punishment worthy
of his deeds. This verse can also be understood of the elect, who sometimes have hidden
evils in their minds that cannot be seen by other men, but the Lord Himself sees them when
with the secret gaze of grace He destroys them, as testified by him who said: The Lord
turned and looked at Peter, and Peter remembered the word of the Lord, etc. (Luke 22).

Proverbs 20:9

Who can say, My heart is clean, I am pure from sin? It should be noted that He does not
say, Who can have a clean heart and be pure from sin? But He says, Who can say, My heart
is clean, I am pure from sin? Because there are those who, by the grace of God, can have
according to human measure the purity of heart and work. Hence the Lord's saying, Blessed
are the clean of heart, for they shall see God (Matthew 5); and in the psalm: Who shall
ascend into the mountain of the Lord, or who shall stand in His holy place? He that has
clean hands and a pure heart (Psalm 23). For if no one has a clean heart, and there is
none pure from sin, it would certainly follow that no one would ascend the mountain of the
Lord, nor would any man stand in His holy place. But because it is certain that many will
ascend the mountain of the Lord, and will stand in His holy place, therefore many must
have a clean heart, and according to the measure of human possibility, be pure from sin.
Yet no one should rashly declare himself clean of heart and free from sin. For the
boasting of one's own praise is foolish; it is rash to glory in one's own innocence or
justice. And because there are those who tend to praise their own deeds as excellent and
criticize the deeds of others as vile, it is rightly added:

Proverbs 20:10

Diverse weights, diverse measures, etc. For a man with diverse weights in his house has
different measures, that is he measures differently for himself and for his neighbor, who
always seeks in his own deeds what can be praised, but in others' deeds what can be
blamed. And therefore the Lord rightly abhors such a person, because as much as he
unjustly pleases himself, he justly displeases the supreme observer. But because it is
perilous for anyone to judge another's conscience, of which he cannot know the intention,
he advises by what signs we ought to direct the judgment of our own heart towards our
neighbor. For it follows:

Proverbs 20:11

Even by his pursuits, a youth is known, etc. For whomsoever you see striving for virtues,
modesty, continence, listening to the wise, and observing the commandments of God,
especially humility and simplicity, know that his works are pure and right. But whomsoever
you find taking a contrary course, recognize him as a man of an impure and crooked heart,
and either correct and chastise him or if you cannot, avoid and shun him, lest you
yourself be corrupted by him. It should not seem contrary that here the diligent youth is
testified to have pure and right works, but above he said: Who can say, My heart is clean,
I am pure from sin? For in this verse, he advises diligence in living rightly; in that, he
dissuades from presumption of one's purity; in this, he teaches that purity and rectitude
should be held as much as possible in this life; in that, he warns that the subtlety of
divine examination, by which the deeds and intentions of men are judged, should always be
kept in mind. Therefore, the ancient interpreters also translated that place in this way:
When the just king sits on the throne of judgment, who will boast of having a pure heart?
Or who will boast of being clean from sin? They also rendered the verse we are explaining
more clearly, saying: A young man who is with the just will have a straight path. He who
walks with the wise will be wise. Conversely, a friend of fools will become like them.

Proverbs 20:12

He speaks of the hearing ear as the obedient listener of the word: the seeing eye as the
learned teacher. Let no one who sees himself as trained in the knowledge of Scriptures and
deemed fit to speak the word of God despise the simplicity of a brother who, though less
learned in preaching, is no less eager to learn or to fulfill the good things he has
learned. Let him recall that the One who gave him a greater grace of knowledge also
bestowed the spiritual gifts upon the brother. And He grants the gifts, not solely on his
account, but also for the benefit of the brother, giving each grace according to the
measure of His donation. [Proverbs 20:13] -- Do not love sleep, etc. Do not love the sleep
of sin and slothfulness, about which the Apostle says, "It is high time to awake out of
sleep" (Rom. XIII); lest, if you do not wish to be vigilant now, you be overtaken by that
dire poverty in the future where you cannot find even a single drop of water when thirsty.
Open the eyes of your heart to holy vigils, and seek the satisfaction of heavenly joys by
living well.

Proverbs 20:14

It is bad, it is bad, says every buyer, etc. Therefore, he who desires to obtain eternal
rewards in the heavens must endure what is bad in the present, so that when he departs
from the world, he may then glory; clearly perceiving that the sufferings of this time are
not worthy to be compared with the glory that will be revealed in us. [Proverbs 20:15] --
Gold and a multitude of gems, etc. This is the boast of the wise buyer, who, as long as he
buys, says that what happens to him is bad: but when someone has hurt or offended the
saints of God, and has not refrained from treating them like a vile servant according to
his own pleasure, he will rejoice that he has wisely made his purchase. Likewise, the
buyer of the heavenly kingdom will rejoice when he departs from here, finding that the
lips of knowledge, that is, of spiritual doctrine, used in the acquiring of heavenly
things, are to be compared to gold, gems, and precious vessels.

Proverbs 20:17

Sweet is the bread of falsehood to a man, etc. In whichever member one has sinned more, in
that member he will suffer greater torment in retribution. Therefore, rightly, he who has
sinned more with his tongue is said to burn more in it, as his mouth is to be filled with
a burning stone, which is known to have happened to the rich man who feasted splendidly
daily, as he, burning in hell, asked for his tongue to be cooled by Lazarus. For he who
had erred in idle words and feasting burned more in his tongue. [Proverbs 20:19] -- And he
who reveals mysteries, etc. If anyone wishes to join your circle of friends and you see
him revealing the secrets of a former friend, beware of him as a traitor. [Proverbs 20:21]
-- An inheritance obtained hastily in the beginning, etc. Those who seek to be multiplied
in this life through the wickedness of avarice will be disinherited in the future from
eternal patrimony. Alternatively: An inheritance obtained hastily in the beginning will
lack a blessing in the end. He who takes up a position of leadership before learning to be
subordinate takes it in an improper order; in the end, he will lack the reward of blessing
that is owed to good rulers. He who rashly and unlearnedly approaches the ministry of the
altar will also lose the grace of the reward, which is promised to those who minister
well, in the last day. It can also be understood this way, that he who seeks to avenge his
own injuries here will lack the crown of patience in the future. This sense seems to fit
especially with the following statement: Do not say, I will repay evil, etc. Which is also
strengthened by the following verse, which says:

Proverbs 20:23

It is an abomination to the Lord to have diverse weights, etc. For having diverse weights
and a deceitful scale in one's heart means that while seeking pardon from the Lord for
one's own sins, one is unwilling to forgive a man who has sinned against and repented
toward oneself. He who is God strives to be moved to compassion by prayers; although he,
being human, cannot be moved to mercy by any human prayers, that he may rightfully be
abhorred by the Lord as an unjust weigher, since his injuries are measured as graver than
those of the Lord: for example, he who does not wish to forgive one who has defiled his
wife and asks to be forgiven himself, although he may have defiled a virgin espoused to
Christ; or certainly, may have defiled his soul consecrated to God in baptism with some
filth of vice.

Proverbs 20:24

The steps of a man are directed by the Lord. Whosoever among men walks the right path,
this is not done by the liberty of human will, but by the governance of Him to whom Isaiah
says, For you have worked all our works in us (Isaiah...). [Proverbs 20:24] -- Who among
men can understand his way? In this, he says, it is manifestly clear that whatever good
anyone has, he does not have it from himself, but by the grace of God, which neither by
his own free will can he understand what he will be, nor how or how long he will live.
[Proverbs 20:25] -- It is ruin for a man to devour the holy, etc. Since it is a sin to
harm any man, how much more so when it is he who has sinned? How forty men in the Acts of
the Apostles vowed that they would neither eat nor drink until they had killed Paul; and
pagans often, as we read, devoted the blood of Christians to their gods. This verse the
ancient edition set in another sense, saying: It is a snare for a man to dedicate
something quickly of his own; afterwards, when he has made a vow, he repents. And because
to both those who, to complete their vows, persecute the holy, eternal damnation remains,
it is rightly added:

Proverbs 20:26

A wise king scatters the wicked, etc. It was the custom of the ancients, when victory was
achieved over an enemy, to erect arches for themselves in which they described the praises
of their virtues, as we read in the work of Saul. Therefore, our Lord the King not only
destroys the malice of the wicked, but also perpetually celebrates the great glory of the
same triumph with His elect. Another translation has this verse thus: A wise king winnows
the wicked, and will bring upon them the wheel of evils, that is, a punishment to be
consumed with no end. To which wheel namely is contrary the crown of eternal life, which
God has promised to those who love Him. [Proverbs 20:27] -- The lamp of the Lord is the
spirit of man, etc. The illumination of the divine breath, when it has come into the mind
of man, illuminating it to itself, shows it was bearing perverse thoughts before the
coming of the Holy Spirit, and it did not know how to weigh them.

Proverbs 20:29

The exultation of young men is their strength, etc. He calls gray hair wisdom. Then indeed
the cities of each are well-ordered, then the affairs of the holy Church are rightly
conducted, when the stronger men apply themselves to the necessary works with their
powers: and the elders, endowed with greater prudence, wisely advise on what is to be
done. [Proverbs 20:30] -- The blueness of a wound cleanses away evil, etc. For when we are
struck outwardly, we are silently and afflictedly recalled to the memory of our sins. And
through what we suffer outwardly, we grieve more inwardly for what we have done; thus it
happens that among the open wounds of the body, the secret wound of the belly cleanses us
more, because it heals the wickedness of a depraved work, the hidden wound of sorrow. For
indeed the belly is often taken to mean the mind, because just as the belly consumes food,
thus the mind by pondering digests cares.

CHAPTER 21

Proverbs 21:1

Just as the divisions of the waters, etc. Why does he declare that the heart of the king,
and not rather of all men, is in the hand of God, when it is written, "For in his hand are
all the ends of the earth" (Psalm 94), unless perhaps he calls any holy person a king, who
knows how to conquer the wars of vices within himself, to uproot the bushes of malice? For
just as the Lord fills the ends of the earth far and wide with various divisions of
waters, and also covers the heights of the heavens with waters; so he inclines the heart
of the king wherever he wills, because just as he bestows the divisions of graces
according to his will, both to angels and to men, so also he makes the hearts of the
saints worthy of gifts wherever he wills. Nor does the Pelagianist have any place where
someone can be saved without the grace of God.

Proverbs 21:8

The perverse way of a man is foreign, etc. To live justly before the Lord is proper to the
human condition. Hence elsewhere it is said, "Fear God, and keep his commandments, for
this is the whole duty of man" (Ecclesiasticus 12). But he who lives perversely, indeed
walks a path foreign to human nature. Therefore, perverse action is foreign and against
nature. But he who is pure in work rightly carries out what he originally received by
nature. [Proverbs 21:9] -- It is better to sit in a corner of the housetop, etc. It is so
true that it is better to sit in the corner of the housetop, that is, in the secret height
of a more continent life, than with a wicked woman in a house, which you share with her,
so that even if the best woman is offered to you for marriage, it is better to lead a
celibate life for the sake of the companionship of the Lamb, having despised marriage.

Proverbs 21:13

He who stops his ear to the cry of the poor, etc. This sentence should be taken generally,
and not only for the needy or physically infirm: for even he who, in the face of others'
crimes, prefers to hold the judgment of a judge rather than to sympathize with the
affection of mercy, shows himself not yet purified from the filth of vices, nor worthy to
exist in the hearing of divine compassion. A hidden gift extinguishes anger, etc. He who
desires to appease the anger of the strict judge, which he has earned by sinning, should
give alms to the poor, and this without any delight in human favor, but solely out of love
for the Creator, who looks upon the hidden things of the heart. For thus the hidden gift
is made, thus it benefits to mitigate the wrath of the Creator, if it is given without any
expectation of external reward. Thus is fulfilled what he himself commanded: "But when you
give alms, do not let your left hand know what your right hand is doing" (Matthew 6:3).

Proverbs 21:15

It is a joy to the just to do judgment, etc. The just man rejoices when he labors with
good works, because he hopes to be rewarded with eternal good for these. But the
reprobate, while they do evil things which they know God has forbidden, though they may
carnally delight in the perpetration of their lust, cannot be free from the internal fear
of the mind, because they do not doubt that they will suffer evil eternally for those
things they have done temporally. [Proverbs 21:16] -- The man who strays from the way of
doctrine, etc. He says that the giants are unclean spirits, about which the blessed Job
says, "Behold, the giants groan beneath the waters, and those who dwell with them" (Job
26:5), that is, proud and malevolent strong spirits of demons, together with the men whom
they have deceived, tormented by inflicted punishments. For to this company will be joined
those who have strayed from the way of truth, with the judge himself attesting, who
predicted that he would say to them: "Depart from me, you cursed, into the eternal fire
prepared for the devil and his angels" (Matthew 25:41).

Proverbs 21:18

The impious is given in place of the just, etc. The just and the upright seem to be the
same; but there is a difference between the impious and the iniquitous, for all the
iniquitous are reprobates; the impious, however, are those who, entangled in greater
crimes, either never received the holy mysteries of the faith, or, after receiving them,
returned to apostasy. Hence, in this place, the impious can be understood to mean all the
persecutors of the faithful; furthermore, under the term iniquitous, all the wicked are
generally designated. And the impious is given in place of the just, when the persecutor
who gave him to death is punished for the martyr. The iniquitous in place of the upright,
who, seeing their just life, did not wish to imitate them. Herod is condemned not only for
the innocent whom he wickedly delivered to death; but also received the sentence of
condemnation because he did not want to follow the faith of the Magi to seek the Lord,
although he was among the Jews and knew the words of the prophets. Hence indeed the Lord
says: "The queen of the south will rise in judgment with this generation and condemn it,
etc." (Matthew 12:42). Not that she herself by her virtue and power will condemn, but
because, by comparison with her, they will be condemned, who, knowing her devotion, when
they could much more easily, neglected to have concern for wisdom.

Proverbs 21:20

A desirable treasure, and oil in the dwelling of the just, etc. The cheerfulness of good
works, always lovable to God; and the fatness of love shines in the church of the saints.
This verse the blessed Pope Gregory in his Homilies on the Gospel placed according to the
ancient translation: "A desirable treasure will rest in the mouth of the wise." But the
reprobates not only do not attain virtues but also persecute, and as much as they can,
hasten to overthrow the good. This verse can certainly be understood about any martyr, in
whose dwelling, that is, body, the holy soul, namely the treasure of God, is kept, and the
anointing of spiritual grace abounds. But the imprudent persecutor can break such a
dwelling; but he cannot touch the treasure and the oil that was held in the dwelling.
Hence the Lord teaches not to fear those who kill the body, and after these things have
nothing more they can do (Luke 12:4).

Proverbs 21:22

The wise man ascends the city of the mighty, etc. The city of the mighty, he calls the
world, which once, subjected to the tyranny of evil spirits, foolishly served, having
confidence in the worship of those who are not gods, but the works of human hands (Psalm
115). This city was entered by the one born in the flesh, who is the power of God, and the
wisdom of God (1 Corinthians 1:24). He destroyed through his preachers the worship of the
gods, in whom they had trusted, ignorant of the truth, and taught that confidence should
be placed in heavenly things, which could never be destroyed. But every day the wise man
ascends the city of the mighty, and destroys the strength of its confidence, when any
faithful teacher refutes the arguments of philosophers or heretics, or even the obstinate
contradictions of carnal brothers, by which they strive to defend and alleviate their
crimes, by the assertion of faith and the discipline of ecclesiastical correction, and,
laying bare, annuls them.

Proverbs 21:28

The false witness will perish, etc. He who testifies that he serves God, but does not
follow through with deeds, will perish. But he who faithfully, as he promises, submits to
divine commands, his speech reaches victory, because while he strives through obedience to
conquer his desires, he later receives the palm of victory through the justice of the
judge. [Proverbs 21:29] -- The impious man insolently stiffens his face, etc. Judas,
because he was impious in heart, although reproved by the Lord himself, did not wish to
restrain his evil beginnings; but Peter, because he was upright in heart, that is, a lover
of uprightness, corrected himself at once with repentance when the Lord looked at him,
having erred by denying. [Proverbs 21:30] -- There is no wisdom, no prudence, etc.
Whatever the heretics counsel and think is nothing, and vain and useless. [Proverbs 21:31]
-- The horse is prepared for the day of battle, etc. Indeed, it is man's duty to prepare a
soul devoted to God in times of persecution, to offer the body to danger; but it is of
divine assistance that to the effort of labor, the victory of the contest, and salvation
succeed.

CHAPTER 22

Proverbs 22:1

A good name is better, etc. He speaks of a good name, not one praised by the masses of the
ignorant, but praised by the testimony of the faithful, even if few. For he did not shun
having a good name, but sought to be praised only by the good, who says: If I were still
pleasing men, I would not be a servant of Christ (Galatians I). Therefore, a good name is
the name of religion, which is rightly preferred to worldly riches; for even if one were
to gain the whole world, he would rightly despise it, only so that his name might be
written in heaven, and his memory fixed eternally both among angels and among holy men.
[Proverbs 22:1] -- Better than silver and gold is good grace. He signifies that grace when
one is praised by the good for his good work, and indeed, for the conferred gifts of
merit, the Father who is in heaven is glorified.

Proverbs 22:2

The rich and the poor meet together, etc. Do not despise the rich because of their wealth
and honors, nor the poor because of their poverty, but revere in each the merit that is
the work of God, for they are made in the image and likeness of God. [Proverbs 22:3] --
The prudent sees danger and hides himself, etc. Many of the leaders believed in the Lord,
but because of the Pharisees, they did not confess, so as not to be expelled from the
synagogue: for they were prudent, seeing the danger of impending persecution, and they hid
the faith of piety which they had briefly conceived. However, the innocent apostles
continued on the straight path of profession which they had begun and were afflicted by
scourging, chains, prison, and even sentenced to death. The example of both groups is
followed even now by many, both in the struggle of faith and in common acts. Ancient
translators rendered this verse more clearly but in a different sense: The wise seeing the
wicked punished, learns much discipline; fools, however, passing by, are afflicted by
loss.

Proverbs 22:4

The reward of humility is the fear of the Lord, etc. By humility, he means the
steadfastness of good works; by the fear of the Lord, he means that fear which remains
forever. Since indeed the perfection of virtues is to ascend to this state of mind, by
which we greatly fear to offend the grace of the Creator even in the slightest: preferring
nothing at all to His memory, which elsewhere is called charity, casting out perfect fear
(1 John IV), namely servile and beginning fear, by which anyone fears lest by sinning, he
may deserve to be subjected to punishments. What he adds, Riches, and glory, and life, he
signifies in the future. Therefore, the reward of humility is the fear of the Lord,
riches, and glory, and life: since indeed the perfection of virtues in this life is to
fear the Lord with holy fear, that is, to worship Him with sincere love. The reward of
virtues in the future is to receive from the Lord the riches of the promised inheritance
of the heavenly kingdom, glory, and life without end. Hence Peter says: Whom having not
seen, you love; in whom, though now you see him not, yet believing, you rejoice with joy
unspeakable and full of glory: Receiving the end of your faith, even the salvation of your
souls (1 Peter III).

Proverbs 22:5

Swords and arrows in the way of the perverse, etc. This is to be understood in two ways,
because the perverse are always armed to harm their neighbors, either by word or wicked
deed, and they themselves are always awaited by the prepared retribution of the divine
judgment. But he who seeks to save his soul for eternity, far avoids such swords and
arrows, for he restrains his mind and hand from harming his neighbors, and lest he be
struck by the punishment of the strict judge, he cautiously avoids it with an attentive
mind. [Proverbs 22:6] -- It is a proverb, Train up a child in the way he should go, etc.
It is evident that many change from the vices they had as youths in old age, by the gift
of the Lord, and conversely, some, by the Lord deserting them, abandon the virtues they
seemed to have displayed in their youth. But because much more often each one is
accustomed to follow the habits with which he was imbued from youth into the remaining
time of his life, he says there is a proverb, because what anyone takes up in youth, he
will not change in old age. However, he does not always confirm that it happens this way.
Therefore, he posits this kind of proverb to persuade his listeners to pursue virtues from
early age, lest perhaps in old age they are unable to learn pursuits which they despised
to embrace in tender age. For 'What is once imbued in fresh clay will long preserve its
scent,' and Greek history tells that Alexander, the most powerful king, ruler of the
world, could not refrain in his manners and conduct from the vices with which he had been
infected when he was still a boy by his tutor Leonidas.

Proverbs 22:7

"A rich man rules over the poor," etc. It is clear according to the letter; but also the
rich in virtues in the judgment of the secret inspector rule over those who lack the
riches of virtues, indeed they are future judges of them. And whoever receives the word of
salutary teaching from a teacher, is a servant of the same teacher, that is, a debtor to
fulfill all that he [the teacher] rightfully commands by the authority of heavenly
teachings. [Proverbs 22:8] -- "He who sows iniquity," etc. It is certain that he who
teaches iniquity either by word or example, will receive vengeance; but because it
follows, "And the rod of his anger will be finished," he seems to be speaking particularly
of that iniquity which is perpetrated with a harsh and impious mind, such as practicing
robbery, oppressing men with servitude, tearing them apart with tortures, killing them by
death, taking a widow's ox as a pledge, refusing to avenge her from an adversary when
possible. For such a one, by right, the rod of his anger will be finished; because, as the
Lord says, "All who take the sword will perish by the sword" (Matt. XXVI, 52), that is,
those who unjustly rage against others, procure their own destruction by the same cruelty.
But since he spoke of the wicked, he follows contrarily of the pious:

Proverbs 22:9

"He who is kind-hearted will be blessed," etc. This is similar to that of the same judge,
who discerning the merciful from the impious, says: "Come, blessed of my Father, inherit
the kingdom prepared for you from the foundation of the world; for I was hungry and you
gave me food," and so forth (Matt. XXV, 34, 35). But the bread given to the poor can be
understood not only as carnal nourishment, but also spiritual doctrine, by which the soul
is refreshed. [Proverbs 22:10] -- "Drive out the scoffer, and strife will go out," etc.
Drive out the heretic whom you cannot correct from the Church; and when you take away his
freedom to preach, you contribute to the peace of the Catholic Church. [Proverbs 22:11] --
"He who loves purity of heart," etc. He who rightly preaches with a pure heart will be
numbered among those, about whom the prophet says to the same King and Creator of the
ages: "But to me, your friends, O God, are greatly honored" (Ps. CXXXVIII). For if anyone
shows the grace of lips by preaching rightly, but neglects to keep the purity of heart,
such a one is by no means to be considered able to enjoy the friendship of the eternal
king.

Proverbs 22:12

"The eyes of the Lord keep knowledge," etc. The divine inspection always keeps in the
Church the knowledge of the truth which it taught; the words of heretics, indeed all
speech contrary to piety and justice, because it is not preserved by the ruling Lord, is
subverted along with its author. [Proverbs 22:13] -- "The sluggard says: There is a lion
outside," etc. Often in his spirit, the one who is lazy in doing good works, timid in
confessing the faith he holds in his heart, says: I dare not profess the faith I hold
outside, lest the impious persecutor, hearing that I am faithful, should kill me. I fear
to proceed in public to exercise acts of virtue, lest perhaps the adversity of the ancient
enemy may tempt me more grievously; or also any perverse man with his crowd may mock me,
confuse me with insults, afflict me with injuries; or consume me with tortures and death,
as with many just ones, who disagree with his life. "There is a lion outside," he says, "I
shall be killed in the midst of the streets." Which is to say openly. Both words and deeds
of virtues, where they begin to be shown outside, are immediately accompanied by
persecution either of men or of unclean spirits. And I am not able to resist the
temptations, but in them, I am overcome in the undertakings of a good intention.

Proverbs 22:14

"A deep pit is the mouth of a strange woman," etc. He who willingly embraces the words or
kisses of a harlot, as if he already knocks at the door of the infernal pit, will soon be
drowned if he does not withdraw his foot cautiously, if he does not restrain his other
members from vices of the penal pit, into which no one falls unless he is a son of wrath.
[Proverbs 22:15] -- "Foolishness is bound up in the heart of a child," etc. We know many
children endowed with wisdom; for Jeremiah undertook the ministry of prophecy as a child.
And Daniel writes, "Because God gave to the children abstaining knowledge and discipline
in every word and wisdom" (Dan. II). Wherefore, it remains to understand that by children
in this place he means not by age, but by sense, the little ones; such as the Apostle
forbade the Corinthians to be, to whom he said: "Do not be children in understanding; but
in malice be children" (I Cor. XIV). For such children, that is, souls dedicated to
foolishness, or to licentiousness, or to sloth, it is necessary that they be disciplined
by youthful correction and guided by the vigor of the wise to the right path of life.

Proverbs 22:16

He who oppresses the poor, etc. It is evident that the rapacious, those who take from the
poor and also those who seem to justly possess what they have, lose everything equally,
when, in the examination of the strict judge, they receive punishment for the things they
have done. But even those who slander their brother, poor in spirit, by detracting from
his virtues, in order to increase the wealth they desire, that is, the glory of human
praise, appearing holier by his reproach; rightfully such a slanderer loses whatever good
action he seemed to possess and will remain void of the fruit of virtues in the end. This
is the furthest point reached by the title of the Proverbs of Solomon, set above; from
which it is proven he assumed a new manner of speaking so that what he says appears not as
if teaching someone else but as if reasoning alone with himself. Indeed, the first verse
of these Proverbs is, A wise son makes a father glad, but a foolish son is a grief to his
mother. This is the last verse to which we have explained down to here. From here, he
returns to the previous manner of speaking to address a specific person to whom he gives
instruction; which so begins, Incline your ear, etc. He sets a most beautiful beginning of
the new speech, so that one whom he teaches, he bids to incline his ear to listen and his
heart to understand what wise men say.

Proverbs 22:18

Which will be beautiful to you when you keep it in your belly, etc. Often, the doctrine of
wisdom seems harsh and undesirable to the foolish; but when one has perceived its power in
the innermost heart, and learned to keep it with works, and also to share it with brothers
by word, they will find this doctrine more beautiful than the others. [Proverbs 22:20] --
Behold, I have described it to you in three ways, etc. He delineated his doctrine to the
listener in three ways: thinking, speaking, and executing it in works. With this threefold
description, the whole little book shines richly if considered well. [Proverbs 22:22] --
Do not do violence to the poor, etc. It can be understood of any poor or needy person, of
whom it is said: To you the poor man is left, you will be a helper to the orphan (Ps.
XIX). Indeed, because it follows, And He will pierce those who have pierced his soul, it
is better understood of Him who, though He was rich, became poor for us (2 Cor. VIII); nor
only to become poor, to enrich us, but also to be crucified to redeem us. Wisdom thus
forbids its listeners to bring violence and death to the Lord preaching in the flesh
because undoubtedly certain destruction awaits those who did not fear to lay hands on the
author of life.

Proverbs 22:24

Do not be friends with an irascible man, etc. And although this can generally be taken of
any irascible or raging person, yet nothing hinders from understanding it of those who
raged with mad minds against the Saviour and His disciples; from whose friendship and
company all believing in Him, caring for their salvation, were banned, so that also being
neighbors to the wicked they themselves would not perish; which is proven to be possible
in Judas Iscariot’s case. Generally, it is said that, just as perfect men should not avoid
perverse neighbors, because they often bring them to righteousness and are never drawn to
perversity; so, those who are weak should avoid depraved society, lest the evil they often
see and cannot correct they be tempted to imitate. [Proverbs 22:26] -- Do not be with
those who bind their hands, etc. Do not be with those who, though free and keeping
themselves available to themselves, bind themselves in the care of the salvation of the
wicked, promising to render an account to the Lord for their souls. If he for whom you
stood surety does not have good works to make you free and secure of your surety, what
good is it to you to be judged for his soul on the day of judgment and to lose the habit
of righteousness with which you seemed to be clothed? Hence also the Lord: The harvest
indeed is plentiful, but the laborers are few (Matt. IX).

Proverbs 22:28

Do not remove the ancient landmarks, etc. Do not transgress the boundaries of faith
established by the Catholic teachers from the beginning. [Proverbs 22:29] -- Do you see a
man quick in his work, etc. Whomever you see quick in his work, that is, in his good work,
which was his duty to do, diligent and attentive, know that he will stand in the presence
of the apostles in the day of the last examination, who will sit with Christ to judge the
world, because he kept their commands and avoided the error of the ignoble doctors, that
is, he will not be placed at the left hand of the judge.

CHAPTER 23

Proverbs 23:1

When you sit down to eat with a ruler, etc. All things are said through allegory: When you
sit down to read with a teacher, to be refreshed by the bread of the word, diligently
understand what is written, and maintain the discernment of sacred reading in your speech,
if, however, you are such a one and so learned that you have in your power your soul, and
not as an unlearned one in the mind of your teaching. For he placed the throat for speech,
because the voice is in the throat; the knife, for discernment, as we prepare food with a
cutting knife when we are refreshed. And sitting to eat, he places a knife to his throat,
when he who diligently meditates on divine words brings forth discerning words from his
mouth, and does not often revolve words on his tongue other than those of the heavenly
oracle. This, however, is done by him who has his soul in his power, that is, who has
learned to maintain the state of a wise mind unshaken among the errors of the deceivers.
Hence he rightly adds:

Proverbs 23:3

Do not desire his delicacies, etc. Which is to say openly, do not desire to listen to the
words of him who is accustomed to deceive his listeners with the sweetness of false
doctrines. [Proverbs 23:4] -- Do not labor to be rich. He signifies the riches of
knowledge, which we are forbidden to seek beyond the measure of our capacity. [Proverbs
23:4] -- But set bounds for your wisdom. Namely that which is said above: Do not
transgress ancient boundaries, which your fathers have set; that is, the boundaries of
faith given by the fathers. [Proverbs 23:5] -- Do not lift your eyes to riches, etc. Do
not lift your mind to search the secrets of divinity, which you cannot penetrate. For
these are open only to the heavenly citizens. [Proverbs 23:6] -- Do not eat with an
envious man, etc. Do not speak of Scriptures with a heretic, because he envies human
salvation, preferring to deceive rather than correct; for just as a soothsayer and dream
interpreter considers things he does not know, so a heretic presumes to interpret in the
Scriptures as he pleases, things he does not understand.

Proverbs 23:7

Eat and drink, he will say to you, etc. He says, Learn securely and do what I teach, while
he himself does not have certain faith in what he teaches, knowing he has invented from
his heart what he would teach. [Proverbs 23:8] -- The food you have eaten you will vomit,
etc. The perverse thoughts you had learned from heretics, you must either abandon by
correction through repentance, or after death be compelled to suffer punishment for them,
and lose the words of confession, by which, while they preached, you thought you should
humbly favor them. [Proverbs 23:9] -- Do not speak in the ears of fools, etc. This is
similar to that of the Gospel, Do not give what is holy to dogs, nor cast your pearls
before swine, etc. (Matthew 7:6). Just as he previously admonished not to listen to the
doctrines of heretics, so now he urges not to insert the secrets of truth into impure men,
seduced by the love of vain glory.

Proverbs 23:10

Do not touch the boundaries of the little ones, etc. He calls the Lord the near one of the
little ones and orphans because, while in the flesh, he deigned to be a companion in faith
more to the poor than the rich. Otherwise, the same Lord is of all, rich to all who call
upon him. However, by the name of orphans and little ones, those can be fittingly
designated about whom the Lord said: See that you do not despise one of these little ones
who believe in me. For I say to you that their angels always see the face of my Father who
is in heaven (Matthew 18). Whoever touches their fields and boundaries, that is, who harms
their good conversation by disturbing them, will not evade the judgment of the Lord.
[Proverbs 23:17] -- Do not let your heart envy sinners, etc. If throughout the whole day,
that is, the whole time you dwell in the light of this world, you strive both to avoid the
examples of sinners and to fear the Lord, you will have the hope of blessed reward at the
last, that is, when you reach the end of this life, with him also attesting, who said: Be
faithful unto death, and I will give you the crown of life (Revelation 2).

Proverbs 23:20

Do not be among winebibbers, etc. For to bring meats to be eaten, is in conversation of
derogation, to repeatedly mention the vices of neighbors, about whose punishment it is
immediately added: [Proverbs 23:30] -- For those who tarry long over wine and go to seek
mixed wine, etc. Symbol is a Greek name, and it means conference. There is a conference of
words, as is usual in councils; there is also one of money or other things, as the present
place teaches. Therefore, those who tarry long over wine indulge in speaking about the
disgrace of another’s life. But to offer a potluck is like contributing words in a
conversation of slander, just as everyone usually provides food for a meal. But those who
indulge in drinks and give potlucks will be consumed, because, as it is written: Every
slanderer will be uprooted. [Proverbs 23:21] -- And dressed in rags will be the sluggard.
For his death will find him despicable and devoid of all good works, as his languor
occupied him here in seeking the crimes of another's life through slander.

Proverbs 23:25

Let your father and mother rejoice, etc. Let God the Father rejoice over your
righteousness; let the Church, your mother, also rejoice; and let the priest who
regenerated you through the grace of baptism, and who educated you from childhood, rejoice
in your good works. [Proverbs 23:29] -- Woe to whom? Woe to whose father? He asks, while
disputing, for what crimes of men the greatest punishment from the Lord is reserved. And
he himself responds through reasoning, that without any doubt, it is to those who, through
drunkenness, fall into excess. To whom, he says, is woe? To whose father is woe? Woe is
named as eternal destruction. About which the Lord says: Woe to the one through whom
scandal comes (Matt. XVIII). And this father of whom is woe imminent, he either names the
man from whom someone receives the example of wicked deeds to sin externally, or certainly
the devil, who pours the poison of pestilent suggestion into the heart internally. About
whom it was said to the Jews: You are of your father the devil, and you wish to do your
father's desires (John VIII).

Proverbs 23:29

To whom quarreling? To whom a pitfall? Quarreling, because he who is rendered impotent of
senses by drunkenness cannot maintain the harmony of peace; a pitfall, because he who
cannot distinguish between good and bad, as if captivated in mind, does not tremble in
falling into the mire of vices everywhere. And the drunkard often falls into that pitfall;
about which it was premised: For a deep pit is the harlot; and a narrow well, the alien.
[Proverbs 23:29] -- To whom wounds without cause? etc. Wounds without cause, because many,
filled beyond measure with wine, have received wounds in their limbs out of fear, which
they have endured for no cause; weakening of the eyes, because the immoderate drink of
wine produces darkness to many physical sights and blindness of inner senses. [Proverbs
23:30] -- Is it not to those who linger over wine? etc. He does not forbid drinking wine
for need, but lingering in wine beyond time and usefulness, and competing to empty each
other's chalices; according to Isaiah: Woe to you who are mighty to drink wine, and
valiant men in mixing strong drink (Isaiah V).

Proverbs 23:33

Your eyes will see strange women, etc. It is a customary and almost natural vice to follow
feminine lust after the poison of drunkenness spreads in the heart, accompanied by
wickedness and foulness of words. [Proverbs 23:34] -- And you will be like one sleeping in
the midst of the sea, etc. He sleeps in the midst of the sea, who, placed in the
temptations of this world, neglects to foresee the movements of impending vices, as if
neglecting the impending heaps of waves, and like a sleeping helmsman loses the rudder,
when the mind, to govern the ship of the body, loses its diligence. [Proverbs 23:35] --
And you will say, They struck me, but I was not hurt, etc. The voice of one beaten and
sleeping is expressed. The mind, indeed, sleeping from the care of diligence, is struck
and does not hurt, because just as it does not foresee impending evils, so it also does
not recognize what it has committed. It is dragged and does not feel, because it is led by
the allurements of vices, and yet does not awaken to its own guard. It indeed wishes to
wake up, to find wines again, because although it is pressed from its own guard by the
sleep of stupefaction, it nevertheless strives to wake up to the cares of the world, so
that it is always intoxicated with pleasures. And while it sleeps for that in which it
should have vigilantly watched, it seeks to watch for that for which it could have
laudably slept.

CHAPTER 24

Proverbs 24:1

Do not emulate evil men, etc. Do not desire to imitate those whom you see entangled in the
vices I have mentioned, but rather strive to devote yourself to wisdom. [Proverbs 24:4] --
In doctrine, the storehouses will be filled, etc. The storehouses are the hearts of the
righteous, which will be filled with the gifts of virtues only by the doctrine of wisdom.
[Proverbs 24:5] -- A wise man is strong, etc. Not everyone who is strong and wise, but
everyone who is wise is to be called strong, because even if he is weak in body, if wisdom
is present, he conquers all struggles of his adversary, that is, of the devil. [Proverbs
24:7] -- Wisdom is high for a fool, etc. A fool cannot attain wisdom. For it is high from
him who lies in the depths of vices; who even if he thinks he has some knowledge now, at
the gate of the city, that is, at the exit of this life, he will find that he knew
nothing.

Proverbs 24:8

He who thinks to do evil, shall be called a fool. Do not think that he whom you see to be
dull and slow-witted should be considered a fool, he clearly shows that he should be
called a fool who even consents to the suggestions of sin in thought, even if he seems
sharp in intellect; but not him who, although he appears dull in sense, resolved to obey
the commands of God, which he could learn. [Proverbs 24:10] -- If you despair, being
wearied in the day of distress, etc. Nothing is more detestable than despair, which those
who have, lose the constancy of fortitude both in the general labors of this life and,
which harms most, in the fight of faith. [Proverbs 24:11] -- Deliver those who are being
led to death, etc. It can be taken mystically. Deliver those who are deceived by heretics,
by preaching the correct faith, by showing the examples of good works, liberate those who
are being led to destruction by living evilly with Catholics. But also, if you see those
fallen or about to fall in the struggle of persecution, strive to restore them to life
with diligent exhortation; if you see those perishing from hunger, if you see those
freezing, refresh them by giving food and clothing.

Proverbs 24:13

Eat, my son, honey, for it is good, etc. It is very clear why he compares the doctrine of
wisdom to honey and the honeycomb, because certainly, as the former surpasses foods, so
the latter surpasses other teachings in sweetness. But there is a difference in the
significance of each, because the honey, which is ready to eat, implies the moral surface
of the letter; but the honeycomb, in which honey is expressed from the wax, figuratively
denotes the allegorical speech, where, with the veil of the letter removed, the sense of
spiritual sweetness is perceived with some labor or delay. [Proverbs 24:15] -- Do not lie
in wait, nor seek impiety in the house of the just, etc. Do not seek any occasion by which
you might slander a just man. For if he falls, he quickly removes his foot, so that he may
be free from the vice that is not repeated in deed. But the wicked fall in such a way that
they do not rise again, as he subsequently adds, saying:

Proverbs 24:16

For the just man falls seven times, etc. But how is he called just, who is remembered to
fall, that is, to sin? unless he speaks of the slight and daily sins, without which none
of the just could exist in this life? For certainly through ignorance, through
forgetfulness, through thought, through speech, through surprise, through necessity,
through the frailty of the flesh, each day, either unwillingly or willingly, we frequently
incur guilt. And yet the righteous rises again, evidently because he is righteous, nor
does the fall of human frailty prejudice his righteousness. Hence, well, when speaking of
the fall of the righteous, he did not add "into evil," because although it is evil that
they fall, they are nevertheless not able to remain in evil, by promptly rising again they
procure [their recovery]. But on the contrary it is said of the reprobates: "But the
impious will fall into evil," because evidently the impious, when they fall, or worse,
when they sin grievously, as Scripture says, that is, when they commit capital crimes,
they so delight in their fall that they scorn to rise again by repenting.

Proverbs 24:17

When your enemy falls, do not rejoice, etc. Earlier he forbade laying snares for the
righteous; now, to perfect himself in all things, he also forbids insulting enemies when
they sin or incur some adversity, lest perchance, if by the mercy of the Lord they return
to repentance and the salvation of their souls and begin to have faithful friendship with
you, you would then blush because you once despised those whom divine grace had reserved
for life. But, as much as you can, commiserate with those who have fallen, and help them
to rise again; and if your wish and endeavor follow through with success, you will rejoice
over the one healed whom you had mourned for being ill; otherwise, however, you will not
lack the fruit of your goodwill with God. Or certainly it should be said thus: Do not
rejoice over the fall of your enemy, lest perhaps the Lord, casting down your pride, which
undoubtedly displeases him, humiliates you by making you fall into sin while your enemy,
repenting, gets healed.

Proverbs 24:21

Fear the Lord, my son, and the king. Rightly as he himself said, "Render therefore unto
Caesar the things which are Caesar's, and unto God the things that are God's" (Matt. 22).
Neither is there any obstacle in the Lord and king to understand the Father and the Son
being designated, who are to be worshipped with one and the same honor of divinity. For he
who does not honor the Son does not honor the Father who sent him (John 5). And do not
join with the detractors. Meaning those who, claiming to know God the Father, refused to
receive the Son of God appearing in the flesh. [Proverbs 24:22] -- For suddenly their
destruction will rise up, etc. He speaks of both the detractor and the one who, favoring
him, was mixed up with him; the slanderers of Christ the leaders, and those deceived by
them the people; the tearers of the faith the heresiarchs, and their listeners the
auditors.

Proverbs 24:23

These things also to the wise. It is understood, are unknown, when each of the reprobates
is suddenly snatched from the world by destruction. Or these things also are to be
observed by the wise, which I have taught, not to be mingled with the detractors; because
by this particular vice almost the whole human race is endangered. Hence, wishing to
remedy this same vice, blessed Father Augustine had these verses inscribed on his table:
Whoever loves to slander the life of an absent person with words, let him know that he is
unworthy of this table. This verse is more clearly stated in the ancient edition: I say
this to you who understand wisdom, for it can not incongruously be the principle of the
following sentences. [Proverbs 24:23] -- To recognize a person in judgment is not good. He
taught above to fear the king, and now forbids recognizing a person in judgment. Whence it
is understood that subjects ought to render the debt of temporal obedience to princes, so
that never out of respect for their reverence or fear they deviate from the path of truth.

Proverbs 24:26

He will kiss the lips, etc. The kiss is a sign of peace and love. Therefore, he who
answers correctly will kiss the lips, because whoever follows the words of justice alone,
neglecting the acceptance of persons, though he may seem harsh and severe to the unwise,
will yet find many prudent people with whom he has peace; many who embrace his sayings
with love. Often, too, he will receive as friends and companions those whom he had endured
as opponents to his right assertions, but who are afterwards converted to better things.
[Proverbs 24:27] -- Prepare your work outside, etc. What is it to diligently cultivate the
field with prepared labor, except to root out the thorns of iniquities and perfect our
action for the fruit of retribution? And what is it to return to building the house after
cultivating the field, if not that we often learn from good works how much purity of life
we ought to establish in thought? For he builds well the house of the mind, who first
clears the field of the body of the thorns of vices, lest, if the thorns of desires
advance in the field of the flesh, the whole structure of virtues inside be destroyed as
the famine of good increases.

Proverbs 24:28

Do not be a witness without cause against your neighbor, etc. This also pertains to the
cultivation of our field, that is, to the pursuit of good action, namely, not to harm an
innocent neighbor with false testimony, not to give any sinner the confidence of sinning
further by flattery; not to return evil for evil; for in this way, when you have first
well composed outward actions, you will then reach to the cultivation of the purity of the
inner man as well, and, as after the exercise of the field, you will begin to adorn and
establish the habitation of the mind with pious thoughts. Because the reprobate neglect to
do this, it is rightly added: I passed by the field of the lazy man, etc. To pass by the
field and vineyard of the lazy and foolish is to see the life of any negligent person,
which nettles or thorns fill, because in the heart of the negligent sprout itching earthly
desires and the stings of vices. As it is written: Every slothful person is in desires.
And the stone wall in the vineyard or field of the fool is broken down, when the
beginnings of the defenses of virtues, deceived either by the wickedness of evil men or by
the clever persuasion of unclean spirits, any negligent person loses.


COMMENTARY ON PROVERBS (CHAPTERS 25–30)
=======================================

COMMENTARY ON PROVERBS continued

CHAPTER 25

Proverbs 25:1

These are also the parables of Solomon, etc. Hence, he begins to speak in a new order, not
as before, as if he were addressing the listener, but rather he himself, discussing what
the reason of truth contains. In which, however, anyone reading or hearing may very
clearly discern what to seek, or what to avoid. These parables are said to have been
translated by the men of Hezekiah, because perhaps until his time they were scattered
among many, as they were once received from the mouth of the wisest king; but by his
diligence collected into one, they were inserted into the body of this little book. It is
indeed to be noted that in these parables much more is said allegorically than in the
others, by comparison of things which seem to be fitting to figures.

Proverbs 25:2

The glory of the Lord, to conceal the word, etc. The glory of the Lord is more to show
himself in the flesh of his humanity than in his divinity to the eyes of mortals, and to
confess himself rather through the miracles of his works and mystical words, than through
open assertions, the Word, that is, the Son of God. Hence, much more often in the Gospel
he was accustomed to call himself the Son of Man rather than the Son of God. And the glory
of his faithful disciples is to diligently investigate his word; by which, even when he
does not say it openly, he mystically signifies God. Such as that, I and the Father are
one (John X), and other such things. Finally, concealing the eternity of the word, and
pretending the weakness of the flesh, he said: Who do men say that the Son of Man is
(Matt. XVI)? To which the excellent of kings, having investigated his word, which he had
often heard before, replied: You are the Christ, the Son of the living God (ibid.). Nor
did he gain little glory from this investigation; for he immediately heard: Blessed are
you, Simon Bar-Jona, and the rest (ibid.).

Proverbs 25:3

Heaven above, and earth below, etc. Just as the height of heaven and the depth of the
earth cannot be comprehended by men, so the knowledge of the prophets and apostles, who,
by the Spirit revealing, knew the secrets of divinity, transcends the capacity of our
frailty. [Proverbs 25:4] -- Remove the dross from the silver, etc. Remove the surface of
the letter from the sacred word, and you will find the purest meaning hidden by the
subtlety of the letter, and spiritual mysteries were concealed under the figures of carnal
ceremonies. [Proverbs 25:5] -- Remove the impiety from the face of the king, etc. Remove
the impiety of persecuting Christians from the mind of Saul, or of any other zealots of
the law, and when they begin to preach Christ, the justice of their doctrine will be
established, which impiety previously drove to their ruin, as long as, opposing the
justice of God, they strove to put their own first. Again, remove the impiety from the
face of the king, and his throne will be established in justice. For those who rule over
the people, if they want their throne to be firm, must always show faces full of
cheerfulness and grace, lest, becoming more rigid through arrogance, they fall into the
murmuring of the people.

Proverbs 25:6

Do not appear glorious before the king, etc. He had previously warned the leader, now the
subordinate: for, as he said there, Let him show cheerful faces to his subjects, so now he
advises that he should not appear arrogant in the presence of the greater, but rather,
placed in a moderate position, he should deserve to be called higher. Which is similar to
that of the Lord: When you are invited to a wedding, do not sit in the first place, and so
on (Luke XIV). We can understand, however, that the Lord is signified in the king and
prince, in whose presence it is always necessary for us to be humble, as the apostle Peter
advises, who says: Humble yourselves therefore under the mighty hand of God, that he may
exalt you in the time of visitation (1 Pet. V). [Proverbs 25:8] -- What your eyes have
seen, do not quickly bring forth in a quarrel, etc. And in the Gospel, the Lord: If your
brother sins against you, go and rebuke him between you and him alone, etc. (Matt. XVIII)

Proverbs 25:11

Golden apples in silver settings, etc. The sacred words are most rightly compared to
silver settings; settings, namely, because they provide rest for the souls of the
listeners; silver, however, because they shine splendidly with the virtues of the fathers.
Where it is written: The words of the Lord are pure words: as silver tried in a furnace of
earth (Psalm XI). To the adornment of the readers, he adds golden apples, whoever explains
and demonstrates these divine words, full of spiritual senses and mysteries. These senses
are aptly called apples because they arise from the tree of life, that is, the wisdom of
God. Aptly golden apples, because they infuse the mind with the knowledge and love of
eternal clarity. Therefore, golden apples in silver dishes, he who speaks a word in due
season, because whoever knows how to preach the word of God opportunely according to the
capacity of the hearers, sometimes repeats the examples and sayings of the fathers,
through whose guardianship eternal rest is reached, according to the letter; at other
times, he reveals the sweeter fruits of spiritual senses in these, by which he satisfies
the pious desires of the hearers, having removed the veil of the letter.

Proverbs 25:12

A golden earring and a shining pearl, etc. Rightly, the humble listener is compared to a
golden earring, because while he willingly lends his ear to the reproving and teaching, he
already prepares himself to receive the clarity of heavenly wisdom, he already approaches
the vision of the divine light. Rightly, the learned master is compared to a shining
pearl, because while he shows the reform of morals, while he reveals the knowledge of the
divine to the desiring and piously seeking souls, he adds a greater and more pleasing
splendor of the burning gem to the golden ornament. [Proverbs 25:13] -- As the cold of
snow in the day of harvest, etc. It seems altogether inopportune to snow in the time of
harvest. For we read below: As snow in summer and rain in harvest, so is honor unseemly
for a fool. But nevertheless, in the very hot regions of Palestine, it is quite delightful
to the reapers if, suddenly, cold, as it is wont to come with snow, arrives; which would
somewhat cool the burning of the sun, wipe away the sweat of the laborers, and temper the
burning breaths. To this cold, the faithful legate is rightly compared, because by acting
prudently, he soothes the mind of him who sent him. Mystically, however, the faithful
legate is the catholic teacher; and he who sends him, the Lord. Moreover, the day of
harvest in heat is the time of preaching amid the furies of persecutors, about which it is
said: The harvest indeed is plentiful (Matthew IX).

Proverbs 25:13

The cold of snow in the harvest, etc. There is some quiet for those who preach from the
persecution of the resisters. It is therefore rightly said, As the cold of snow in the day
of harvest, so is the faithful legate to him who sent him; he makes his soul to rest.
Because as it is desirable for the preachers of the word when they receive some
refreshment from the rage of the infidels, nor is the ability to teach denied, so it is
known to be pleasing to the Lord who sent them to preach, when they faithfully fulfill the
commission received from him even amid the adversities of those who oppose. Finally, as
Luke recounts, when the disciples returned from the office of preaching, exulting in the
Holy Spirit, he gave thanks to the Father, saying: I thank you, Father, Lord of heaven and
earth, etc. (Luke X).

Proverbs 25:14

Clouds and wind, etc. This seems similar to what was said earlier, Do not beguile anyone
with your lips. But that verse specifically contains this, that you do not promise to take
a person in and then deceive by not fulfilling it; this verse, however, can both contain
this, and that which the Apostle says, Having a form of godliness, but denying its power
(II Timothy III). [Proverbs 25:15] -- By patience, a ruler shall be pacified, etc.
Although you have offended the Lord by sinning, yet you can merit his clemency if you bear
adversities imposed on you for your sins with patience, and with humble satisfaction
render the hardness of your former stubbornness. [Proverbs 25:16] -- Have you found honey?
Eat so much as is sufficient for you, etc. You have found the sweetness of heavenly
understanding, which is ministered to you by the office of spiritual fathers, as the labor
of most prudent bees. See therefore that you do not desire to know more than what is
fitting to know, lest while you seek to understand the highest things beyond your
strength, you lose even what you understood well. This verse can also be typically
understood in what is aptly subjected in the following:

Proverbs 25:17

Withdraw your foot from your neighbor's house, etc. Although you find the conversation or
visitation of any neighbor sweeter than honey, it is better, nevertheless, that by coming
less often, you make him always love your coming, than that you either stay with him too
long at one time or come to him so often that he gets tired of seeing you and seeks that
you do not return. [Proverbs 25:19] -- A rotten tooth and a stumbling foot, etc. And
Jeremiah says: Cursed is the man that trusts in man, and makes flesh his arm (Jeremiah
XIII). He is rightly compared to a rotten tooth and a weary foot, because he who does not
know that the unique good of man is to cling to God and put his hope in the Lord his God;
this man can neither receive the food of life, nor reach the abode of desired salvation.
And such a person loses his cloak in the day of cold, because even if he seems to be
clothed with the habit of religion in the serenity of the present life, yet when the
strictness of the just judge threatens, he will appear naked in every way from the
ornament of justice, and unworthy of the company of those of whom it is written: Blessed
is he who watches, and keeps his garments, lest he walk naked, and they see his shame.

Proverbs 25:20

Vinegar upon niter, etc. Niter took its name from the province of Nitria, where it is
especially accustomed to be produced; nor does it differ much from the appearance of
ammoniac salt. For just as salt is made on the seashore by the heat of the sun, hardening
the sea waters into rock, which the greater force of the winds or the heat of the sea
itself hurls further onto the shore, so in Nitria, where the prolonged rains of summer
soak the land, there is so much heat of the star, which coagulates the very rain waters
through the breadth of the sands into a stone very similar to salt or ice in appearance,
but having neither any cold rigor nor salty taste. Yet according to the nature of salt, it
is accustomed to harden in the heat and to flow and liquefy in cloudy weather. The
inhabitants take and keep this, and where it is needed, they use it for washing. Hence the
prophet says to sinning Judah, "Though you wash yourself with lye, and use much soap, yet
your iniquity is marked before me," says the Lord God (Jer. II). It fizzes in water like
living glass, and it itself dissolves, but it makes the water suitable for washing.
Solomon, seeing its nature and to whom it is aptly figured, says, "Like vinegar upon lye,
so is he who sings songs to a heavy heart." For if vinegar is put into lye, it immediately
bubbles up, and a perverse mind, when rebuked through chastisement, or persuaded to good
by the sweetness of preaching, becomes worse through correction; and from that correction,
incited to the iniquity of murmuring, it should have been restrained from iniquity.

Proverbs 25:21

"If your enemy is hungry, feed him," etc. This can be understood both of physical food and
spiritual nourishment. [Proverbs 25:22] -- "For you will heap coals of fire on his head,"
etc. It does not speak of the burning of punishments; for wisdom would not teach that you
should minister good to an enemy for the cause of his destruction; but the coals upon his
head signify the ardor of charity in his heart. For sometimes, an enemy, overcome by
frequent benefits, with the rigor of hatred softened, receives in his mind the warmth of
charity, and turns from an enemy into a friend, and begins to reclaim the one whom he
unjustly hated. [Proverbs 25:23] -- "The north wind drives away rain," etc. If you listen
with a cheerful face to a slanderer, you give him fuel for slandering; but if you listen
with a gloomy face, as a certain man said, he will learn not willingly to say what he has
learned is not willingly heard.

Proverbs 25:24

"It is better to dwell in a corner of the housetop," etc. A housetop is a high and secret
place. For what in Greek is called doma, in Latin is called a roof. Accordingly, in the
Acts of the Apostles, where it is written that Peter went up to the upper parts to pray,
in Greek it is written doma for the upper parts. Therefore, it is better to remain in the
height of virtues, free from the bonds of a wife, and the secret desires of this world,
than to be afflicted by the daily insults of a wicked woman through the use of carnal
pleasure. [Proverbs 25:25] -- "Like cold water to a thirsty soul," etc. The Psalmist says:
"As the deer longs for the water brooks, so my soul longs for you," and so forth (Psalm
XLI). Therefore, cold water which quenches the thirst of the ardent, and the messenger who
brings any new and unexpected joys from afar, is likened to it, because the sweetness of
the divine vision consoles the soul long desiring, and renders it free from the heat of
present tribulations; and angels daily come from a far country, that is, descending from
the heavenly homeland into the world, and either strengthen the righteous in temptations
with the hope of heavenly things, or lead the righteous through temptations to the palm of
eternal reward.

Proverbs 25:26

"A muddied spring, and a corrupt fountain," etc. The mouth and tongue of the just are the
spring and fountain of life, which meditates wisdom and speaks judgment. And if it happens
that this is overcome by the devil and brought to a fall, then rightly it is called a
muddied spring trodden down by the adversary, and a corrupt fountain. For it often happens
that those who shone with greater knowledge, in the end, wishing to be wiser than is
allowed to human frailty, fall into the pit of folly. Hence it is added, [Proverbs 25:27]
-- "As he who eats much honey," etc. For the sweetness of honey, if more than is necessary
is consumed, where the mouth delights, from there the life of the eater is harmed. Sweet
also is the inquiry of majesty; but he who seeks this more than the recognition of
humanity allows, that same glory of it crushes him, because like honey taken immoderately,
while it is not comprehended, it breaks the sense of the one investigating. However, not
only should every wise person take heed not to seek things higher than themself, and not
to examine things more powerful than their capacity, but also not to render to themselves
things which could rightly and usefully be known, less useful by immoderate speech. Hence
it is aptly added:

Proverbs 25:28

"As a city broken down and without walls," etc. For if it does not have the wall of
silence, the city of the mind lies open to the darts of the enemy. And as it casts itself
outside through words, it exposes itself openly to the adversary; which he overcomes
without effort, as much as the one who is conquered fights against herself through much
talking.

CHAPTER 26

Proverbs 26:1

Just as snow in summer, etc. This verse warns that the teaching honor should not be
conferred on the unlearned. Snow in summer and rain in harvest represent the persecutions
of the unbelievers at the time of the preaching of the gospel, which, when they perhaps
more heavily pursue, impede the warmth of love in many and spoil the fruits of good work.
Glory given to a fool is rightly compared to harvest because if the unlearned is given the
chair of teaching, the church is equally harmed by the persecution of the unbelievers,
which the disaster of the Arian tempest has proved to be very true.

Proverbs 26:2

For as a bird flying to lofty places, etc. Words are rightly compared to birds because
they fly through the air sounding, from the mouth of the speaker to the ears of the
listener; but they differ in this, that it can happen that a bird flying anywhere settles
where no necessity or use is served to it. However, the words we speak do not disappear
and vanish dispersed anywhere into the wind, but all return to their author, and either
benefit the speaker if spoken well or burden them if spoken poorly, so that we are forced
to account for every idle word on the day of judgment. How much more do curses oppress not
only those maliciously aimed at the innocent but even those indiscriminately uttered by
negligent customary practice against anyone. For indeed, the revilers will not inherit the
kingdom of God (I Cor. VI). Not without reason does he say, a curse uttered in vain, for
there is also a curse not uttered in vain, but released in just wrath of divine strictness
against the impious; as that of blessed Peter against Simon Magus, Your money perish with
you (Acts VIII); and those pronounced against apostates and heretics by ecclesiastical
censure, anathema [anathemas]; about which the Lord says to the same Church, Whatever you
bind on earth shall be bound in heaven (Matt. XVI, and XVIII).

Proverbs 26:4

Do not answer a fool according to his foolishness, etc. Answer a fool according to his
foolishness, lest he be wise in his own eyes. These should not be seen as mutually
contradictory, not to answer a fool according to his foolishness, and to answer a fool
according to his foolishness: for both correspond according to the diversity of times and
persons, while the fool is also disregarded because he does not receive wisdom, and
foolish pride is checked by another kind of foolishness, just as the Apostle also says, I
have become a fool, you compelled me (II Cor. XII). [Proverbs 26:7] -- Lame in his feet
and drinking iniquity, etc. It may happen that any wise person sends a fool on a mission,
not knowing that he is a fool; yet he does not lose the glory of his wisdom, since he
believed in the good from the unknown, which he had heard. But he who knowingly sends a
heretic to preach to the people is lame in his feet and drinks iniquity, because he has
lost both the outward walk of good work and the inner sense, being drunk on foolishness.

Proverbs 26:8

As he who casts a stone into the heap of Mercury, etc. He who grants the honor of teaching
to the foolish, that is, to the heretic, sins no less than he who worships the gods and
idols of the pagans in vain. [Proverbs 26:9] -- As if a thorn should spring forth in the
hand of a drunkard, etc. A thorn springs forth in the hand of a drunkard when, in his
works, who serves carnal seductions, the pricks of sins arise. To these rightly is
compared a parable which the foolish propose, for although the foolish may know how to
utter wise words, they do not know how to avoid the pricks of sins by which they either
lacerate themselves or their neighbor. For often indeed, the imprudent one, in saying good
things, either secretly seeks his own praise from men or the censure of others.

Proverbs 26:11

As a dog returns to his vomit, etc. When a dog vomits, he surely ejects the food that was
weighing down his chest; but when he returns to his vomit, he is again burdened by what
had relieved him; and those who lament their sins, surely confess and cast out the
wickedness which was badly satisfying them and which was weighing down the innermost parts
of their mind, which, after confession, they resume while they long for it. [Proverbs
26:12] -- Have you seen a man who thinks he is wise in his own eyes, etc. The Lord
explaining this, says: For judgment I have come into this world, that those who do not see
may see, and those who see may become blind (John IX). [Proverbs 26:13] -- The sluggard
says, A lion is in the way, etc. Many, when they hear words of exhortation, blame the
devil, saying that they indeed wish to begin the path of righteousness, but are hindered
by Satan so that they might not accomplish it; and thus, with such words of excuse, they
always turn on the hinge of their own sloth like a door; proposing now to go out to work
and now to return to rest, they never cease to lie in their own perversities.

Proverbs 26:16

The sluggard thinks himself wiser, etc. He speaks of seven men delivering sentences, who,
full of the sevenfold grace of the Spirit, have ministered to us the knowledge of holy
Scripture. The fool thinks himself wiser than these because, often, some so turn aside
their minds from performing what the Lord has commanded that they argue that not even all
these things can be done or ought to be fulfilled by man. And as if wiser than those who
have written the divine words, they claim that man cannot do what those, dictated by the
Holy Spirit, have commanded man to do; indeed also what many men have been shown to have
accomplished with the help of the grace of the same Spirit. [Proverbs 26:17] -- As he who
takes a dog by the ears, etc. The Apostle says, Do not strive about words to no profit, to
the ruin of the hearers (II Tim. II). Therefore, whoever is simple-minded, and if the ear
of one of the two who are quarreling is captured by his biting word, he quickly begins to
bark like a dog and generate contentions; but the wise man avoids this altogether.

Proverbs 26:22

The words of a whisperer are as simple, etc. He calls the whisperer an instigator of
strife and double-tongued, who pretends to praise words and seeks to hear that from which
he can sow discord.

CHAPTER 27

Proverbs 27:1

Do not boast about tomorrow, etc. Do not ever be secure about the future, because even if
you see yourself serving the Lord today, you cannot at all foresee what you might become
in the future or how you may end your life. For blessed is the man who is always fearful
(Prov. XXVIII). [Proverbs 27:3] -- The stone is heavy, etc. It is indeed quite grievous
for anyone to be weighed down by even a single capital crime, as if by the weight of a
stone, or to be burdened by countless lighter sins, like pebbles or sand; but the anger of
a fool is heavier than both, because these sins, once revealed as certainly evil as they
are, more sharply prick the soul to chastise. Truly, because it is not a physical but a
spiritual vice, the less it is perceived, the more it weighs down. Hence, he does not
simply say anger, but the anger of a fool, is heavier than stone and sand. For the wise
endeavor to examine and discipline their mental impulses as diligently as their actions
and words.

Proverbs 27:4

Anger holds no mercy, etc. This is not said of all anger, for of a most mild and modest
man it is written that he went out from Pharaoh in great anger (Exod. X). But he speaks of
the anger of a fool, which he mentioned in the preceding verse, which loses the bowels of
compassion once it has flared up, only knowing to loosen its reins in its own fury.
Otherwise, useful and necessary anger is meant, Better is anger than laughter (Eccli.
VII), because by the sadness of the countenance, the mind of the delinquent is corrected.
[Proverbs 27:5] -- Better is open rebuke, etc. Hidden love in this place is called
improper love, such as adulterous love, which due to its shamefulness is rightfully hidden
from the wise to avoid reproach; to which rightfully open rebuke is preferred, as it is
undoubtedly better to rebuke someone openly with the intent of correction than to sin
secretly out of a shared intent.

Proverbs 27:6

Better are the wounds of a friend, etc. It is better to endure wounds and affliction from
the Lord, who as a father instructs us as children, than to be deceived by the flattery of
the devil, who, to deprive us of our heavenly inheritance, is accustomed to favor our
errors, as if what we do is a light evil, and the tribulation we endure beyond the measure
of our sins is inflicted by the Lord's discretion. [Proverbs 27:7] -- The soul sated will
trample upon the honeycomb, etc. The soul of the rich, who have their consolation and are
told by the Lord, Woe to you who are full, for you shall hunger (Luke VI), spurns the
sweetness of the heavenly kingdom when preached; but the soul of those who hunger and
thirst for justice finds it sweet to endure even the adversities of the world for the
Lord, indeed to suffer death itself, knowing that through the cup of bitterness they will
come to the joys of eternal salvation.

Proverbs 27:8

Like a bird flying away from its nest, etc. Just as a bird that neglects the eggs or
chicks it was fostering and leaves them to be taken by other birds or animals, so indeed
he who abandons the protection of the virtues in which he was progressing becomes a
betrayer to the same virtues he seemed to possess, surrendering them to unclean spirits.
Hence elsewhere it says: If the spirit of the ruler rises against you, do not leave your
place. Which is clearly to say, If the temptation of the prince of this world, that is,
the devil, presses upon you, be careful not to abandon the good work in which you were
laboring. [Proverbs 27:10] -- Better is a neighbor close by, etc. It is better for you to
have a neighbor who binds your soul with fraternal association than a brother who neglects
to share common rights of faith and piety with you. The Lord clearly proved this in the
parable of the wounded man by robbers, who was going down from Jerusalem to Jericho; and
of the Samaritan, who took care of him.

Proverbs 27:14

He who blesses his neighbor with a loud voice, etc. He who blesses his neighbor with a
loud voice extols him with the favor of excessive praise; either by favoring his evil
deeds against justice, or by praising his good deeds more than is just. But he is likened
to one who curses, because he greatly harms him, to whom by praising he either gives
confidence in an evil action or diminishes the simplicity of a pure heart in a righteous
work: namely that the good, which he had begun with an eye to the heavenly reward, he
completes for the love of transitory praise. [Proverbs 27:17] -- Iron sharpens iron, etc.
The consultation and advice of the wise is quite good, where they instruct each other by
consulting, iron sharpens iron. [Proverbs 27:20] -- Hell and destruction will not be full,
etc. The torments of hell will not be filled, by receiving an end; similarly, the
intentions of those who are wise in human matters are insatiable in the desire to sin. And
hence they pay the penalties without end because they had the will to sin without end, if
they had the nature to live without end.

Proverbs 27:23

Diligently know the countenance of your flock, etc. It is said to the pastor of the
Church: Diligently care for those who it happens to you to be in charge of. Know the minds
and actions of each one, and if you find anything in them of defiling vice, remember to
correct it swiftly. For you will not always have the power to feed the Lord's sheep, but
the eternal crown is which you will receive, if you have served well the office entrusted
to you in your time. [Proverbs 27:25] -- The meadows are open, etc. The pastures of the
heavenly sacraments, which were long closed by legal types, are now open. The novelty of
evangelical truth and grace has appeared; the writings of the old fathers are gathered
into the pasture of the Lord's flock; indeed taken from the proud Jews by the sickle of
divine retribution, and given to the humble people of the Church for spiritual sustenance;
according to what the Lord said to them, The kingdom of God will be taken from you and
given to a nation bearing its fruits (Matt. XXI).

Proverbs 27:26

Lambs for your clothing, etc. He calls the innocent lambs, the penitent kids. You will be
clothed with the fleece of the lambs, while you, the pastor, improve by the good manners
of obedient disciples, and seeing their laudable deeds, you yourself will be more glorious
both in the adornment of virtues and in the warmth of love. You will buy the field with
the kids, while calling sinners to repentance, you acquire a higher place for yourself in
the land of the living.

Proverbs 27:27

Let the milk of the goats suffice you for your food, etc. Feed the flock entrusted to you
with such diligence, that neither new milk in summer nor in cold will be lacking to you,
but always it will suffice for you and yours; that is, insist so diligently on doctrine,
that you also promote former penitents to the office of teaching; so that through them,
who formerly seemed to be placed on the left side of the judge due to the foulness of
vices, reasonable and sincere milk of the word may now be ministered to those with little
understanding. The milk of the goats becomes food for the handmaidens, when those who
serve the Lord not yet with perfect love, but still with servile fear, are refreshed with
the example or words of those who have been saved through repentance, and are united to
advance to the greater growths of virtues. Some have placed what is said: The meadows are
open, and the green herbs have appeared, and the hay is gathered from the mountains: lambs
for your clothing, and kids for the price of the field; thus, "The monuments are open, the
revived bodies have appeared, the sinners are separated from the saints, hay to be burned
from the high places. The lambs are separated to the right, the kids to the left: lambs
for the king's clothing, because he said, I will inhabit in them; the kids are sold for
the price of the saints whom they harmed (or killed?) by fire."

CHAPTER 28

Proverbs 28:1

The wicked flee when no one pursues. He who is not strong in faith sometimes deserts faith
of his own accord, even if no persecutor pursues him, when he renders himself similar to
the infidel by thefts, perjuries, fornications, poisonings, and other such crimes.
[Proverbs 28:1] -- But the righteous are as confident as a lion, etc. The lion does not
tremble in the face of beasts because he knows he prevails over all. Thus, the security of
righteous men is rightly compared to a lion, because when he sees anyone rising against
him, he returns to the confidence of his mind, knowing that he surpasses all adversaries,
for he loves only Him whom he cannot lose being invincible. [Proverbs 28:5] -- Evil men do
not understand judgment, etc. The elect observe everything, that is, both the future
distinction of universal judgment and by what deeds rest or eternal punishment will be
repaid.

Proverbs 28:10

He who deceives the righteous onto an evil path, etc. He who deceives the lovers of
justice through heretical doctrine so that they deviate from the truth incurs the
punishment he deserves for his evils; yet whatever good he was doing, whether by writing
useful things or by living temperately, benefits others: to those, indeed, who, reading or
hearing these things, take examples of salvation even from him whom they know to have
perished. [Proverbs 28:10] -- In the exultation of the righteous, there is much glory.
Certainly, they exult not over present riches, but over the eternal goods in the future.
They rejoice not in the things of the world they see, but in the Creator of the world,
whose vision they hope for; as the Psalmist says, Rejoice in the Lord, and exult, you
righteous (Psalm 31). Or certainly, in the exultation of the righteous, there is much
glory; because whenever the elect in this life exult for the prosperous events of the
Church, much glory is given by the Lord from the faith and pious works of many.

Proverbs 28:12

When the wicked rule, the people fall. Just as many begin to give glory to God when they
see the righteous rejoicing in the progress of virtues, so whenever the wicked hold power,
they expose many as accomplices in their infidelity. Which can rightly be understood of
pagans, heretics, and evil Catholics. [Proverbs 28:14] -- "Blessed is the man who is
always fearful," etc. The wrath of the upcoming judgment will then be so much stricter as
it is now scarcely feared amidst sins. Hence, it is said elsewhere, "In the day of
prosperity, do not be unmindful of adversity; and in the day of adversity, do not be
unmindful of prosperity" (Ecclesiasticus 11). Thus, both should be joined so that one
always supports the other. [Proverbs 28:15] -- "A roaring lion and a ravenous bear," etc.
It can be understood of pagan and heretical princes who often test the patience or wisdom
of the poor people, that is, the holy Church, with savage cruelty.

Proverbs 28:17

"A man who slanders blood," etc. Whether the land of the field or the land of the body,
whoever cultivates it shall be satisfied; one with grain, the other with virtues. Whoever
despises both shall be filled with poverty. [Proverbs 28:20] -- "A man who hastens to be
rich," etc. For surely, he who ambitiously seeks to increase wealth neglects sin, caught
like birds, when he begins, eager for the bait of earthly things, he does not realize he
is being strangled by the snare of sin; when he desires any goods of this present world,
he does not know what losses he will suffer in the future.

Proverbs 28:28

"When the impious rise, men hide themselves," etc. The same men whom he calls just, who
indeed maintain the just and established order of human condition from God. Hence, in the
book of the blessed Job, it is said of any penitent perverse person, "He will regard men
and say, 'I have sinned'" (Job 33). This is openly to say, "He will regard those who
rightly keep the nature of human creation, and recognize himself as having been likened to
beasts by sinning." The sense is clear, therefore, that in the fervor of the impious
persecution, the faithful often hide; either not daring or not permitted to go out
publicly; the Lord saying, "When they persecute you in this city, flee to another"
(Matthew 10). But where, after the destruction of the authors, the persecution has ceased,
the glory of the faithful shines more brightly after the pressures. Yet many infidels,
having seen the condemnation of infidelity, receive the grace of faith; as it is written,
"When the pestilent is scourged, the simple becomes wiser" (Proverbs 19). You are proven
to be naked of the ornament of virtues because what you promised to the Lord, you were
unable to fulfill. However, this is said not so that you should not undertake the care of
governing souls when it is regularly imposed upon you, but so that you should not rashly
usurp the role of teacher and prelate, with no one commanding it.

CHAPTER 29

Proverbs 29:5

The man who speaks with flattering and deceitful words to his friend, etc. He who praises
his neighbor with deceitful words, indeed sets traps for him, so that by the danger of
cautious work, as he becomes more careless with words, he may fall into them. But let us
see whether the nets of the deceitful ensnare him whose steps they are spread before, or
rather encompass the one who spreads them. It follows: [Proverbs 29:6] -- The trap will
ensnare the sinful and unjust man, etc. Therefore, the trap of sinners does not harm the
just man, even if it destroys him bodily. But the snares they prepare for their neighbors
damn the reprobates themselves forever; while the just rejoice, praising the right
judgment of the Creator either for their own deliverance or for the ruin of the wicked.
Finally, the ancient edition clearly stated the conclusion of the previous verse as, The
nets encircle his own feet. For from the ambiguous Greek, which is αὐτοῦ, it can be
interpreted either way: for he who digs a pit for his neighbor will fall into it himself,
as said elsewhere.

Proverbs 29:9

A wise man contending with a fool, etc. A wise teacher, if he contends with an unbelieving
and obstinate man, whether he speaks of the torments of the reprobates or the joys of the
good, labors in vain against the senseless; whether he advises the coverings of
repentance, or speaks of the rewards of good work, he is not heard by the fool. Hence the
apostles also said to the Jews, We lamented to you, and you did not mourn; we sang to you,
and you did not dance (Matt. XII). [Proverbs 29:11] -- The fool utters all his spirit.
Driven by impatience, the whole spirit is uttered outwardly. It is thus more quickly
expelled by disturbance because no inner discipline of wisdom restrains it. [Proverbs
29:11] -- But the wise man defers and reserves it for the future. For when harmed, he does
not desire to avenge himself at present, because even while suffering, he chooses to
endure, yet he does not ignore that everything will be avenged in the final judgment. The
ancient translation has this passage thus: The impious man utters all his anger, but the
wise man measures it out by parts, because surely the fool is inflamed by disturbance for
his own vengeance; the wise man, however, gradually diminishes and expels it with the
maturity of advice and moderation.

Proverbs 29:13

The poor man and creditor meet each other, etc. The poor man is the humble listener of the
word of God; the creditor, however, is he who commits the money of the same word by
preaching to him; they meet each other when they converge into the same grace of piety.
And God is the illuminator of both, because neither that one could preach without divine
piety, nor could this one believe. Indeed, the truthful sentence of Truth remains, which
says, "Without me, you can do nothing" (John 15). [Proverbs 29:14] -- The king who judges
the poor in truth, etc. And the Psalmist about Christ the king, "Your throne, O God, is
forever and ever; a scepter of equity is the scepter of your kingdom" (Psalm 45).
[Proverbs 29:15] -- The rod and reproof give wisdom, etc. About this rod, the Apostle to
the Corinthians: "Do you want me to come to you with a rod, or with love in a spirit of
gentleness?" (1 Corinthians 4). For the child, whom he frequently admonishes to be
corrected and instructed, is the people of God, who, if not chastised by the constant
admonitions and rebukes of the priests, generates confusion for the Church, by those
outside detracting from the religion of the Christian faith. Hence, it is rightly added:

Proverbs 29:18

When prophecy fails, the people will be scattered, etc. Because indeed, when priestly
instruction ceases, the discipline of the divine law will immediately dissolve, for the
people ought to reach the rewards of blessedness. [Proverbs 29:20] -- Do you see a man
quick to speak, etc. Indeed, stupidity is a grave vice, but verbosity is not lighter. For
it often happens that a dull person, even one ignorant of letters, more quickly accepts
the words of salutary reproof than one who, endowed with an abundance of speech,
arrogantly prefers to spout what he knows or thinks he knows, rather than to listen to the
words of the wise. [Proverbs 29:21] -- He who delicately nurtures his servant from youth,
etc. He who delicately nurtures his body from youth, which he ought to have subjugated to
the soul, will feel this lascivious and indomitable spirit when he reaches the years of
adolescence. Another translation beautifully has this verse, "He who is indulged from
youth will be a servant; in the end, however, he will be afflicted." For indeed, he who
regrets his evils too late within himself, remembering that he was unwilling in his still
tender age to restrain his pleasures by the rule of the prudent.

Proverbs 29:22

An irascible man provokes fights, etc. The door to all vices is anger, which, if closed,
will allow quiet for virtues within; but if opened, the mind will be armed for every
crime. [Proverbs 29:24] -- He who associates with a thief hates his own soul, etc. Wisdom
teaches its helper not only to abstain from sins but also to refrain from the company of
sinners, lest he should deserve to hear from the strict judge, "If you saw a thief, you
ran with him, and with adulterers, you placed your portion" (Psalm 50). For not only the
thief himself but also he who is conscious of theft is liable, who, when the owner who
lost the money seeks it, does not want to inform him, though he can. But lest anyone
pleads fear of a more powerful person and claims he cannot separate from the company of
thieves or reveal what he knows, it is openly added:

Proverbs 29:25

He who fears man will quickly fall, etc. To whom fits the gospel saying, "Do not fear
those who kill the body, but cannot kill the soul" (Matthew 10).

CHAPTER 30

Proverbs 30:1

The words of the Gatherer, the son of Vomenti. Hitherto are the Proverbs of Solomon, which
the men of Hezekiah king of Judah copied. From henceforth, again, the words of Solomon, by
himself, which is called in Greek Ecclesiastes, now translated into Latin under that name,
is called the Gatherer. For the church is called a congregation. [Proverbs 30:1] -- The
vision which the man spoke, with whom is God, etc. The vision, he said, which he spoke,
because what he saw by contemplating the more secret things with God, he revealed to men
by speaking outwardly. For whoever is strengthened by the Spirit of God, these things
which follow, he speaks with a humble heart. [Proverbs 30:2] -- I am the most foolish of
men, etc. For the sons of this world are wiser in their generation than the sons of light
(Luke XVI). And the Apostle says, If anyone seems to be wise in this world, let him become
foolish, that he may be wise (1 Cor. III). And he himself about himself and his fellows,
in whom is God, We preach Christ crucified; to the Jews a stumbling block, and to the
Gentiles foolishness (1 Cor. I).

Proverbs 30:3

I have not learned wisdom, etc. Solomon did not learn wisdom from man, but received it
from God who freely offers, so that he might know the knowledge of the saints. But also
the Apostle who says, We are fools for Christ's sake, he again says, We speak wisdom among
the perfect; yet not the wisdom of this world, and the rest (1 Cor. II). [Proverbs 30:4]
-- Who ascended into heaven, and descended? This is the knowledge of the saints, which is
considered foolishness by the wise of this world, because evidently the Son of God, in
assumed flesh, after His death and resurrection, ascended into heaven, and at the time of
our resurrection will descend from heaven to judge the living and the dead. Who has
gathered the wind in his hands? Every spirit, human and angelic, and of animals and
storms, is contained by the power of God so that it may not fail.

Proverbs 30:4

Who has bound the waters as with a garment? Gathering the waters of the sea as it were in
a bottle. [Proverbs 30:4] -- Who has established all the ends of the earth? The Lord, who
now gives life and growth to all living things and plants. And on the day of judgment, He
will raise the entire human race from the four winds of heaven from death. [Proverbs 30:4]
-- What is his name, and what is the name of his son, if you know? He speaks of the name
of God the Father and the Son, whose mystery secular wisdom cannot naturally know.
Although one can understand that there is one God, who has made all things by observing
what has been wonderfully done. If you know, he says, it is understood as you, who boast
of your wisdom, presume to call the mysteries of our faith foolishness.

Proverbs 30:5

Every word of God is a fired shield for those who hope in him. This all of Christ's Church
knows, and especially those who, with God dwelling in them, despise earthly wisdom,
because every divine word kindles the hearts of the elect with the fire of charity, and
enlightens with the knowledge of truth, and consumes the filth of vices, and protects
against the snares of enemies and all adversities. But it should be observed more
attentively because the peculiarity of the Greek language, which is pepyromenon, is not
explained in Latin by one word; hence it is now translated as ignitum, now as ignited by
fire, as Your word is vehemently ignited (Ps. CXVIII), and Silver tried by fire (Ps. XI).
Both of which are said in Greek by one word, pepyromenon. And what sounds very similar to
this saying of Solomon is, The words of the Lord are tried by fire (Ps. XVII): that is,
pepyromena. Therefore, purified as though melted, in fire, it is cleansed; for just as any
metals melted by fire do not contain in themselves any foreign and useless dross, all that
remains in them is true and perfect, and cleansed from all stain of faults; so the word of
God, testifying the faith of eternal goods in itself. Hence it is that the Lord says, Not
one iota or one apex will perish from the law until all things are accomplished (Matthew
V). For all things are true, and outside of all ambiguity, kindled by superfluous vanity.

Proverbs 30:6

Do not add anything to his words, etc. Do not corrupt the conversations of the holy
Scriptures, which some heretics are known to have done so that they would not be convicted
by them. [Proverbs 30:7] -- I have asked two things of you, do not deny them to me, etc.
These things still a man with whom God is, his speech radiated by fire, addresses to the
Lord himself with a converted voice, beseeching that he may never prefer the unity of the
world or lying words to the truth of the heavenly Scripture; nor again, either through
abundance or lack of passing things, may he fall into oblivion of eternal things.
[Proverbs 30:11] -- A generation that curses its father, etc. When previously he asked for
the purity of life to be given to him by the Lord, he suddenly turns his gaze to
contemplate the wickedness of the perverse, how many miseries they are involved in, how
far they are from the truth, insinuating that they do not honor their parents.

Proverbs 30:12

A generation that seems pure to itself, etc. Because God scatters the bones of men
pleasing to themselves. [Proverbs 30:13] -- A generation whose eyes are lofty, etc. As the
Psalmist says: Lord, my heart is not exalted, etc. (Psalm CXXX). [Proverbs 30:14] -- A
generation that has swords for teeth, etc. Concerning this the Psalmist, Sons of men,
their teeth are weapons and arrows, and other things (Psalm LVI). These are the
persecutors of the Church of Christ. But if you consider more diligently, you will find
these generations to be the most wicked congregations of Jews and heretics. Therefore, the
generation of the Jews curses its father, that is, him who says, Israel is my firstborn
son (Exodus IV), when it denied his Son living in the flesh. And it did not bless its
mother, namely the synagogue, whose former faith concerning Christ it took away, which it
had from the fathers and prophets. The generation of the Novatians seems pure to itself,
saying: They do not need repentance. And yet it cannot be pure from the filth of sins,
which, by denying the fountain of repentance to sinners, closes off forgiveness. Likewise,
the generation of the Arians has lofty eyes, and eyelids raised above God, inquiring who
was before, and saying there was a time when the Son was not, or what the power of the
Holy Spirit is, whether equal or unequal. Likewise, the generation that has swords for
teeth, is the congregation of the wicked, which strives to impart its perfidy to others;
and just as bodies are wont to be cut down by swords, so it strives to subject the souls
of those who hear the poison of its wicked speech to eternal death.

Proverbs 30:15

The leech has two daughters, etc. The leech is the devil, who is incessantly inflamed with
the thirst for sinning and persuading to sin. He has two daughters because there are two
special allurements of the human race; they imitate the ardor of this ancient enemy,
namely lust and avarice. For lust, the more its reins are loosened, the more noxious it
becomes; and as one of the poets says, The love of money grows as much as the money itself
grows. There are three insatiable things, etc. Fire does not say, It is enough; hell never
overflows: similarly the nearby harlot, her body is not satisfied with delights; and the
greedy man never says, It is enough. Some interpret hell as the devil, because he is
insatiable in the seduction of humans. The mouth of the womb and the land, which are not
satisfied with water, as above; fire that does not say, It is enough: the fire of hell,
which never ceases, but with infinite ardor burns those who did not want to put an end to
their sins.

Proverbs 30:17

The eye that mocks a father, and despises the birth of his mother, etc. The perverse,
while they reproach divine judgments, mock the Father; and any heretics, while despising
the preaching of the holy Church with ridicule, despise the birth of the mother, because
from her come those who speak against her. They went out from us, he says, but they were
not of us (John ...). Whose intention, while the Catholic preachers rebuke them coming
from the streams of the divine Scriptures, they pluck out the hateful eye of the raven
from the torrents, and the sons of the eagle eat it. For the holy teachers are called
ravens, because through the grace of humility, they confess the blackness of sin in
themselves. But the sons of the eagle, because they are reborn through his grace, who in
the habit of assumed flesh flies to the heavens. Hence elsewhere they are called the sons
of the bridegroom.

Proverbs 30:18

Three things are difficult for me, etc. As far as history is concerned, it is as it is
written; but because he speaks through parables, the way of an eagle in the sky is
difficult to find: that is, the subtlety of the enemy, which flies around the hearts of
heavenly men, is discovered with great labor. Similarly, the way of a serpent on the
ground, that is, the cunning of the poisonous enemy, never ceasing to lay snares for those
he sees founded on the rock of faith. Likewise, the way of a ship in the midst of the sea,
that is, the way of iniquity, which runs through the bitter waves of this world, driven by
the blasts of unclean spirits, with such subtlety that its path can hardly or not at all
be discovered. For that the eagle signifies the malicious enemy, the prophet testifies,
who says: Our persecutors were swifter than the eagles of the sky (Lamentations IV), that
is, men who persecuted us were so cruel that they seemed to be more savage than the demons
themselves. That the serpent often signifies the devil is proven both in the transgression
of the first man and when a wise man said, Flee from sin as from the face of a serpent
(Ecclesiasticus XXI). The ship, which signifies lightness, indicates those who are tossed
about by every wind of doctrine, as the prophet demonstrates when he says, "And the
Chaldeans in their ships glorifying" (Isa. XLIII);

that is, the unclean spirits exalting themselves from the fragility and instability of the
human mind, and rejoicing as victors over its ruin. Just as those things are so pure that
they cannot be found, so is it difficult to comprehend how a youth who has deserted the
way of truth can deviate with a wandering mind into countless thoughts every hour. Such is
also the way of an adulterous woman, who eats and wipes her mouth and says, "I have done
no wickedness. The adulterous mind is always unstable and wandering like those mentioned
above. Whoever can conceal the vile act that they committed denies having done any crime.

Proverbs 30:24

Four things are the smallest on the earth, etc. The righteous often seem smaller on the
earth than the wicked, that is, humbler and more despised by this world; but yet they are
wiser than the worldly-wise, in that they savor eternal and heavenly goods, and for the
sake of desiring these which the others do not know, they strongly desire to endure all
the adversities of the world. [Proverbs 30:25] -- The ants, a people not strong, etc. And
the people of the Church show themselves weak temporally amidst raging adversaries in
order to maintain mental fortitude; with the Lord saying through the Gospel, "But I tell
you, do not resist an evil person. If someone strikes you on the right cheek, turn to him
the other also" (Matt. V). Those who prepare the fruits of good works in this life, by
which they may merit to have eternal life.

Proverbs 30:26

The coney, a weak people, etc. And this too denotes the people of the Church, who are
called weak; either because, as we said earlier, they do not seek to avenge their own
injuries; or because they have learned not to trust in their own strength, but to hope for
salvation in the aid of their Redeemer. And this is to place their habitation in the rock,
to say to the Lord, against the assaults of life, with the Psalmist: "Be to me a rock of
refuge, a strong fortress to save me; for you are my rock and my fortress" (Psalm. . . .).
Instead of coney, the ancient translation used "chirogrillus." It is an animal not bigger
than a hedgehog, resembling a mouse and a bear, abundant in the regions of Palestine; and
they habitually live in rock crevices and earth holes. It should be noted that in the
psalm, where we sing, "The rock is a refuge for the hedgehogs" (Psalm CIII), in some
manuscripts we find coneys, in others chirogrillus. And even in this saying of Solomon,
some manuscripts have hedgehog instead of coney. For in the book of Hebrew names, we find
the same Hebrew word, sapham in Jeremiah, translated as chirogrillus, coney, and hedgehog
by Saint Jerome.

Proverbs 30:27

The locusts have no king, etc. Some interpret the locust as the people of the Gentiles,
who once existed without a king, that is, without Christ, without a prophet, without a
teacher, and now gathered into the unity of faith, they hurry to a spiritual battle
against the devil. But in the locust, the harmonious unity of hermits can also be
understood, who, though governed by no human preceptor in their retreats, nevertheless
customarily fight for Christ in tireless persistence in their respective places and
consume the pernicious seeds of carnal desires. [Proverbs 30:28] -- The lizard advances
with its hands, etc. The lizard advances with its hands because it does not have wings to
carry it. And it dwells in the king’s palaces, signifying the humility of those who,
though naturally slow in intellect, by the diligence of their effort, either to the
knowledge of divine Scriptures or to the grace of virtues, attain the entrance to the
kingdom of heaven. Many times indeed birds, elevated by their wings for flight, dwell
below. And the gecko, which does not have wings to fly, clings to the building of a king
with its hands: because indeed often some clever people, while they become sluggish
through negligence, remain in depraved acts, and the simple ones, who are not aided by the
wings of intellect, are lifted to the walls of the eternal kingdom by the virtue of their
actions.

Proverbs 30:29

There are three things which go well, etc. In this place, a lion is introduced, about whom
it is written, "The lion of the tribe of Judah has conquered" (Revelation 5). He is called
the mightiest of beasts, because in him what is weak of God is stronger than men (1
Corinthians 1); he fears no encounter; for he says, "The prince of this world is coming,
and he has nothing in me" (John 14). The rooster girded with loins, that is, the holy
preachers announcing the true dawn among the darkness of this night; who are girded with
loins, because they restrain the flowing of luxury from their members. And a ram, and
there is no king who resists him. Whom else do we accept in this place as the ram, if not
the order of priests first within the Church? About whom it is written, "Bring to the Lord
the sons of rams" (Psalm 29), who lead the flock of sheep following them by their
examples; to whom, living spiritually and rightly, no king at all can resist, because any
persecutor who confronts them cannot impede their intention. And because after these, even
the Antichrist will appear, he adds this fourth saying:

Proverbs 30:32

And the fool who appears after he has been raised on high, etc. For he indeed will be
lifted on high when he will falsely claim to be God. But raised on high, he will appear as
a fool, because in his very exaltation, he will fall by the advent of the true judge; if
he had understood this, he would have put his hand over his mouth, that is, if he had
foreseen his own punishment when he began to grow proud, he perhaps would not have been
lifted in such boasting of pride. Let it not disturb you what was said earlier, the fourth
one that walks successfully: for he said that three walk well, and the fourth
successfully; for not everything that is successful is good; nor in this life is
everything that is good, successful. For the lion, the rooster, and the ram walk well, but
not successfully here, as they endure wars of persecutions; but the fourth one walks
successfully, and not well, because the Antichrist walks in his deception, but for the
short time of the present life, that deception prospers for him.

Proverbs 30:33

But he who presses the breasts strongly to extract milk, etc. We press the breasts
strongly when we ponder the words of sacred speech with subtle understanding, by which
pressure while we seek milk, we find butter, because while we seek to be nourished even
with slight understanding, we are anointed with the richness of internal abundance: which
is not to be done excessively nor always, lest while we seek milk, blood follows from the
breasts, because while the words of the sacred text are dissected more than they should
be, they fall into carnal understanding. For he who milks vehemently draws blood, because
what is perceived from excessive examination of spirit becomes carnal. [Proverbs 30:33] --
And he who provokes anger, etc. What the preceding parable signified literally, it
reveals, because he who speaks to his neighbor with modest words receives a pleasant
response, as if he extracts butter from the breasts in which he was seeking milk. But with
an inept word, he provokes anger and discord from a brother's heart, as if extracting
words excessively results in finding blood instead of milk.


COMMENTARY ON PROVERBS (CHAPTER 31)
===================================

COMMENTARY ON PROVERBS continued

CHAPTER 31

Proverbs 31:1

The words of King Lemuel, etc. Lemuel is interpreted as, "in whom is God." And he is the
same who is spoken of above, called by the same name translated into Latin, "The vision
which the man spoke, with whom is God." But the mother, who taught him this vision, is
understood no better than as divine grace, which invisibly instructed him in the heart
with the understanding of wisdom which he himself would minister outwardly to men.
Although even his physical mother, Solomon, can rightly be understood to have taught him
this when he was a child. Which indeed he, because he knew it to be wisely spoken, wanted
to mix into the work of his parables. And therefore rightly, after it is said in the
title, "The words of King Lemuel," it is immediately added, "The vision with which his
mother instructed him," because when he was anointed to the kingdom, he received the
spirit of wisdom, he saw in the same spirit how prudently his good mother had taught him.

Proverbs 31:2

What, my beloved; what, beloved of my womb? You understand, "What shall I say to you, my
son, who was born from my womb, chosen for the kingdom?" [Proverbs 31:2] -- What, beloved
of my vows? That is, who was chosen in this that I desired with all devotion. [Proverbs
31:3] -- Do not give your substance to women. The sense of the letter is clear, but we are
also forbidden to contaminate the substance of our virtues with the corruptions of vices.
[Proverbs 31:3] -- And your riches to destroy kings. He gives his riches to destroy kings,
who corrupts the hearts of men with earthly delights, so that they do not seek the
heavenly goods, in which they can reign perpetually with Christ. For kings are destroyed
by riches, when anyone joined to the body of the highest King through faith, nonetheless
deserves to be eradicated from the land of the living by the allurements of the world. Do
not give wine to kings, O Lemuel, do not give wine to kings. And the following things are
clear according to the letter. But allegorically it commands not to intoxicate the minds
of the faithful, who are members of the eternal King, with wine in which there is luxury;
because there is no secret where drunkenness reigns; nothing about secrets is considered
where carnal pleasure reigns; but only carnal things, which are visible, are scrutinized.

Proverbs 31:5

Lest he drink and forget judgments, etc. Lest, intoxicated by earthly allurements, he
forgets the poor of Christ, who himself became poor for us. [Proverbs 31:6] -- Give strong
drink to those who are sorrowful, etc. Let them drink and forget their poverty, and
remember their sorrow no more. Strong drink and wine in this place signify the supernal
consolation of divine wisdom, which is to be exhibited to those hearts that refuse to be
consoled in low things, and receive whatever occurs in the present with a bitter soul,
clinging wholly with their minds to the joys of heaven which they do not yet see;
according to the one who said, "My soul refused to be comforted; I remembered God and was
delighted" (Psalm 76). Likewise, "Give strong drink to those who are sorrowful, and wine
to drink to those who are bitter of soul," and so forth (Proverbs 31). To those who are
oppressed with mourning and sadness for the fullness of their past deeds, abundantly pour
the joy of spiritual knowledge, like wine that gladdens the heart of man, and refresh them
with the intoxication of the saving word, lest perhaps overwhelmed by the continuity of
mourning and deadly despair, they are swallowed up by more abundant sadness, who are such.

Proverbs 31:8

Open your mouth for the mute, etc. For the cause of the poor, who cannot speak for
themselves in judgment, remember to speak, and take care to defend those who, with the
view of the heavenly fatherland, strive to pass more quickly through this life’s way.
Otherwise, it commands to open the mouth for the mute people of the nations to preach the
word of faith, who previously did not know how to sound the divine words, and to expend
care for the salvation not only of the Jews but also of all nations throughout the world.
[Proverbs 31:9] -- Open your mouth, judge justly, etc. Just as in the previous verse he
commanded to open the mouth for the cause and liberation of the poor, so in this one he
admonishes to justly chastise and judge the poor themselves when they err. As Moses also
said: "You shall not show pity in the judgment of the poor" (Exodus 23); which the prophet
suggests is done by the Lord when he says: "He will judge the poor with righteousness, and
decide with equity for the meek of the earth" (Psalm 72).

Proverbs 31:10

Thus far the words of Lemuel. Hence the wisest of kings, Solomon, celebrates the praises
of the holy Church in a few verses, but with the fullest truth. For it is established that
the same poem consists of 22 verses, according to the order and number of the Hebrew
letters, so that each verse begins with distinct letters. By the most perfect order of
this alphabet it is typically indicated how extensively the virtues and rewards of either
each faithful soul or the whole holy Church, which is completed from all chosen souls as
one catholic, are here described.

Proverbs 31:10

Who can find a strong woman? etc. The strong woman is called the Catholic Church: a woman,
namely, because she customarily gives birth to spiritual children to God through water and
the Holy Spirit; strong, because she despises all adversities and prosperities of the
world for the faith of her Creator, whom, when He appeared in the flesh, He found weak,
but by His finding, that is by His pious visitation, made her strong. Hence, after His
redemption returning to the heavens, rejoicing with the heavenly citizens, He said:
"Rejoice with me, because I have found my sheep which was lost" (Luke 15). Therefore,
seeing the human race entangled in innumerable errors, and that for its salvation, no
patriarch, no prophet, no elect at all was sufficient, except the only Mediator of God and
men, Solomon said: "Who can find a strong woman? Her price is far above rubies. As if he
openly, admiringly, confessed the future grace of the Lord, saying, "Who is of such
virtue, who of such merit, who from so many unbelieving and wicked nations of the world
would gather one Church of the elect for himself, which by His grace He makes strong and
invincible against all adversaries? Surely, no one similar to us, nor is anyone in our
time coming, but at the end of the ages, God is descending from heaven as man, who redeems
us by His passion. This is what he says, "Her price is far above rubies.

Far, indeed, in the state of time, which intervened from the days of Solomon up to the
birth of the Virgin. However, from the utmost ends, because "His going forth is from the
end of heaven" (Psalm 19), He who offered nothing else for our redemption but himself.
Whence the Apostle says, "Who loved us, and gave himself for us, an offering and a
sacrifice to God for a sweet-smelling aroma" (Ephesians 5). And although it can rightly be
understood this way, that the price of the holy Church was placed far off, because the
incarnation, the conversation of the Word of God among men, passion and resurrection were
far removed from the condition of our nature; for He, when He willed, was born from
whichever mother He willed, and lived sinlessly in the world; and when He willed, and by
whichever death He willed, He departed from the world. He also had in His power the time
of His resurrection and ascension, and things of this sort; in which as far from us as
heaven is from earth. But because the Lord redeemed the Church, He not only gave her the
word of salvation to receive but also the enduring certitude to contend for it, and this
to preach throughout the world. Rightly, therefore, it is added:

Proverbs 31:11

"The heart of her husband trusts in her," etc. The husband of the holy Church is her Lord
and Redeemer, who also deigned to become her price. Whence the Apostle also says to the
believers, "For I have betrothed you to one husband, to present you as a chaste virgin to
Christ" (2 Corinthians 11). Therefore, what he says, "The heart of her husband trusts in
her," is undoubtedly drawn from human practice; just as he who has a strong, faithful, and
chaste wife, confidently trusts in her because she can do nothing against his will, nor be
contaminated even by adulterous thought, she would gladly endure all adversities for his
love and desire to convert anyone to his friendship, thus undeniably does our Lord and
Redeemer trust in the Church. For He knows the spirit of grace which He gave, He knows the
power of charity which He infused into her breast. Therefore, He does not doubt that she
will not only be incorruptibly firm in the integrity of faith but will also continually
strive to gather more into the unity of that same faith. For this is what follows, "And
she will not lack gain," the Church spoils the devil when through her preachers, she calls
back those whom he had deceived to the path of truth. And well it is said, "Will not lack
gain," for the Church will never cease to restore souls freed from the diabolical deceit
to the faith of Christ until, with the completed course of the world, the fixed number of
her members is also completed. However, because whatever good the holy Church or any
faithful soul achieves, it receives it from above, it is rightly added,

Proverbs 31:12

"She brings him good, and not harm," etc. For the soul renders good to Christ when,
receiving the gifts of life from Him, it responds by living rightly, when it strives to
impart to others that which through His help it can know or do. But well after saying,
"She brings him good," immediately added, "And not harm," because surely there are those
who, receiving good things from the Lord, repay evils, either by polluting the mysteries
of faith which they received with heretical corruption, or by blaspheming the faith which
they serve with false deeds; or by corrupting the good morals with which they serve with
right faith through evil conduct. For neither do they return the good they received to the
Lord, who do not care to persist in good beginnings until the end of the current life.
Whence rightly after saying, "She brings him good, and not harm," to show the necessity of
perseverance in good, it is added, "All the days of her life." Similar is the evangelical
saying, "That we might serve Him in holiness and righteousness before Him, all our days"
(Luke 1). By which proper duties, or by which fruits of justice or holiness, it is fitting
for him to especially persist who diligently strives to repay the good he received from
the Lord, it is subsequently shown when it is said:

Proverbs 31:13

"She seeks wool and flax," etc. The beginning of this verse, the strong woman, that is the
holy Church, customarily takes and observes even according to the letter; according to the
prophetic saying, "When you see the naked, cover him, and do not hide yourself from your
own flesh" (Isaiah 58). However, she works not with superfluous and blind labor, but
certainly with that counsel, that she may deserve to hear from her own husband, namely the
Lord Christ, in judgment, "I was naked, and you clothed me" (Matthew 25); and "As you did
it to one of the least of these my brethren, you did it to me" (Ibid.). But she works with
the counsel of her own hands, that is, those persons, through whom she distributes alms to
the poor. In this devoted work, he very profitably uses this advice, that when dispersing
he gives to the poor, he is not praised by men at that time, but his righteousness endures
from generation to generation, his horn is exalted in glory (Psalm III). Mystically,
however, everything of simplicity and piety which we bestow on our neighbors can be
received in the wool, which is the clothing of sheep. As punishment of our flesh can be
indicated in the linen, which greenily springs from the earth but loses its native
moisture through long and numerous exercises and reaches the grace of new whiteness.

While we boil out the ingrained filth of vices through continence, we indeed make it
worthy to be donned by Christ, according to that of the Apostle, "For as many of you as
were baptized into Christ have put on Christ" (Galatians III). Therefore, the strong woman
seeks wool and linen and works with the counsel of her hands, when the holy Church
diligently seeks what fruits of piety she may exercise, how to cleanse herself from carnal
allurements. And she does both of these with the most prudent counsel, that is, only in
view of the reward of modernity. This reward is also more openly remembered in the
following verse, when it is added, "She is like the merchant ship, etc. He calls the
merchant a trader, who is so called by the ancients because he diligently attends to
acquiring and multiplying goods. Therefore, the strong woman becomes like the merchant
ship, for just as the merchant ship, laden with merchandise that is more abundant in its
homeland, seeks other lands by sea so that, selling what it had brought, it may bring back
more expensive goods home, so indeed the holy Church, thus every perfect soul rejoices to
be laden with the riches of virtues, by which it may purchase greater gifts of divine
grace. For it is an excellent commerce when the good deeds we are able to perform first
receive this reward from the Lord, that we always progress to greater deeds, then also
receive eternal life.

Therefore, the holy soul becomes like the merchant ship, which crosses the waves of the
present world by desire, and solely hopes to receive eternal joys in heaven, meditates on
these, and strives to perform whatever it is capable of to acquire these more abundantly,
to boldly overcome whatever adverse circumstances it encounters. Rightly it is said that
she brings her food from afar, because in everything she does temporally good, she expects
only the eternal reward, desires only the satisfaction of the living bread, indeed of Him
who mercifully and powerfully promises his hearers, "Come to me, all you who labor and are
heavy laden, and I will give you rest" (Matthew XI). But on the contrary, he receives his
bread nearby and does not bring it across seas from afar, who appears to live justly
purely for human approval. By no intuition of enduring life does he strive to surpass and
trample upon those things that are slipping away excessively. Of such people, He himself
terrifyingly thunders, "Verily I say to you, they have received their reward. And she
rises while it is still night and gives prey to her household, etc. Just as the whole
course of the fading world is varied by the alternating presence of day and night, and
indeed, the day is naturally made for working, not resting, so the whole time of the
present Church is distinguished by a certain dual state of rest and work.

It is as if she rests at night when some of her faithful, having momentarily dropped
external concerns, begin to care for themselves spiritually or secretly exercise
themselves in studies such as sacred readings, orations, and tears. But she rises while it
is still night, when she earnestly girds herself in the same faithful to also care for
others, which work of brotherly administration she customarily exercises in two ways, both
by calling those who wandered outside to the grace of faith, and by continually stirring
those who are already imbued with the sacraments of faith to more diligently insist on
good works. Hence it is well said, "She gave prey to her household, and food to her
maidservants. She gives prey to her household when she is able to teach to snatch them
from the old enemy, reconciling them to the society of those who preceded them in faith.
She also gives food to her maidservants, when she refreshes the humble and those
maintaining a due fear, with the reminder of the heavenly reward, lest they grow weary
under pious labor.

Proverbs 31:16

"She considers a field and buys it, etc. The field means the possession of the heavenly
inheritance. About which the patriarch blessedly speaks to his son Isaac: "Behold, the
smell of my son is as the smell of a field which the Lord has blessed" (Genesis XXVII).
For the odor of the saints is as the odor of a field which the Lord has blessed, because
with the whole intent of their mind they contemplate what the fullness of blessing is in
the homeland of the heavenly kingdom. Therefore the Church considered the field and bought
it, because she diligently learned what are the joys of eternal life, and strove to labor
whatever she could for their attainment. She even planted a vineyard from the fruit of her
hands, because she established holy scripture from the fruitful deeds and words of her
faithful, through which to strengthen the minds of her listeners in faith and love of
their Redeemer. Nor is it irrelevant if by the name of vineyard we understand it to
represent the Church itself, which is designated by the strong woman, and the offspring of
the vineyard are the sons of the woman. The woman planted the vineyard when the early
Church widely spread the seeds of faith through the world by sending out preachers. For
she considered the field when she saw that the entire world, horrid with the thorns of
vices, needed a spiritual cultivator.

She indeed bought it when, sending teachers everywhere, she conferred the talent of the
word on listeners, so that by believing she may subject them to the most blissful
servitude of Christ. Moreover, she planted a vineyard in that field when she founded the
Church among the newly believing peoples by the full instruction of evangelical truth.
Which vineyard she planted from the fruit of her hands, because the apostles and their
successors not only instructed the peoples verbally, but also joined the testimony of good
works and the signs of miracles to their words of doctrine. But even up to this day and
indeed until the end of the world, a strong woman considers a field and buys it, and from
the fruits of her hands she plants a vineyard, because the holy Church is always
diligently searching whom it can convert to the faith. And whoever it finds to be
receptive, it buys them with the money of the word, into the service of Christ; and in
them it strives to plant the vineyard of Christ, or rather to make them the vineyard of
Christ. And because anyone who desires to teach another should first abstain from evil
himself and exercise himself in good deeds, it is rightly added:

Proverbs 31:17

"She girded her loins with strength," etc. Therefore the Church girded her loins with
strength when, intent on the desires of the heavenly, she scorned to succumb to carnal
allurements; she strengthened her arm when she prepared herself to perform works of
virtue. And it is well said first to gird the loins with strength and then to strengthen
the arm, because the action of a good work can in no way be acceptable to the Lord if one
does not first restrain oneself from the indulgence of lust, in both body and mind. Hence
the prophet says, "Cease to do evil, learn to do good" (Isaiah I). And the Lord Himself
says, "Let your loins be girded and your lamps burning" (Luke XII). By this, having girded
loins signifies to not succumb to lust; by burning lamps signifies to shine with good
works.

Proverbs 31:18

She tasted and saw that her trading was good, etc. What he says, "Her trading," surely
refers to that field which he mentioned above: "She considered a field and bought it."
Therefore, the holy Church tasted, a perfect soul tasted, that is, recognized from the
innermost desire of the mind, that the trading of everlasting life is good, which we merit
in heaven by forsaking temporal allurements. She tasted, that is, she clearly learned that
it is good through the insistence of preaching to lead as many as possible into the way of
truth. And therefore, the lamp of her devotion cannot be extinguished by any darkness of
tribulations, nor even by death itself. For their lamp is extinguished in the night, even
though it seems to burn by day, who, as the Lord says: "For a while believe, and in a time
of temptation fall away" (Luke VIII); but even their lamp is extinguished at midnight who,
when the judge comes, are found to have no oil of charity in the vases of their hearts,
while, having lost the boast of false virtues, they undergo the torments of real darkness.
But if we wish to interpret night here as rest, as is said above, "She rose from the
night," that is, she prepared herself to work after rest, it is aptly said that the lamp
of the holy Church is not extinguished in the night because even when she rests from the
business of action, she is more freely devoted to the light of heavenly contemplation.
While she ceases from public works, she takes care to more ardently dedicate herself
either to the hearing of sacred readings or divine praise: like the example of the
industrious woman who not only tends to necessary labors by day but also often at night,
by the light of the burning lamp, takes equal care of the household.

Proverbs 31:19

She put her hand to strong things, etc. By strong things are meant the perfect works in
the charity of Christ, to which the Church joyfully subjected herself in the expectation
of certain heavenly reward; for example, "You have heard that it was said, You shall love
your neighbor and hate your enemy. But I say to you, Love your enemies, do good to those
who hate you," etc. (Matthew V); and concerning the preservation of virginity: "He who can
accept this, let him accept it" (Matthew XIX); and concerning the disdain of riches: "If
you wish to be perfect, go, sell what you have," etc. (Ibid.). For the people of the
Synagogue, to whom it was said, "If you are willing and obey me, you shall eat the good
things of the land" (Isaiah I), were much weaker in the work of justice, the less they
were elevated by the hope of eternal reward. But the Church, which heard from the Lord,
"Repent, for the kingdom of heaven is near" (Matthew III), rightly endures anything
difficult for the sake of receiving it. Therefore it is again said of her strength, "The
kingdom of heaven suffers violence and the violent take it by force" (Matthew XI). And her
fingers, he says, grasp the spindle. Women are accustomed to hold the spindle in the right
hand and the distaff in the left.

For the wool wound on the distaff, which must pass into the spindle to be spun into
thread, is often referenced in the Scriptures as the right hand signifying eternal life,
and the left hand signifying the present gifts of God, namely, the abundance of things,
peace of times, health of bodies, knowledge of the Scriptures, and understanding of
heavenly sacraments. When we receive these and similar goods from the Lord, it is as if we
carry the wool wrapped on the distaff in the left hand. But when we begin to practice them
wholesomely for the love of the heavenly, we transfer the wool of the spotless Lamb from
the distaff to the spindle, from the left to the right, because from the gifts of our
Redeemer, from the examples of His works, we make for ourselves the robe of heavenly glory
and the wedding garment of charity. The fingers, by which it is said she grasps the
spindle, signify the very intent of discretion with which one works, for there is no part
of our body more divided by joints and apt for flexing than the fingers. Therefore,
whoever can truly say with the Apostle, "Our citizenship is in heaven" (Philippians III),
from where also we eagerly await our Savior, the Lord Jesus Christ, surely the fingers of
his right hand grasp the spindle, for by careful discernment, he has learned to labor for
eternal goods.

And well does he say "grasp," to emphasize more vivaciously with how much zeal and haste
we must act during this uncertain life for the sure rewards with the Lord. What the strong
woman, that is, the holy Church or any perfected soul, has wrought by the intellectual
spindle is subsequently revealed:

Proverbs 31:20

"She opened her hand to the needy," etc. This can indeed be understood concerning works of
alms which are generally done for the poor, but it is better understood concerning the
word of the Lord, which confers the garment of salvation upon souls. Of this the blessed
Job boasts, saying: "I put on righteousness, and it clothed me; my judgment was like a
robe and a diadem" (Job XXIX). The Church opened her hand to the needy when she revealed
the mysteries of faith to the ignorant through the workers of truth; she extended her
palms to the poor when she sent preachers far and wide to teach nations in need of eternal
salvation.

Proverbs 31:21

She shall not fear for her household from the snows. The cold of snow is the hearts of the
reprobate, rigid with the numbness of their own treachery. Of whom the Lord says, "And
because iniquity has abounded, the charity of many will grow cold" (Matthew 24). These
indeed are oppressed by that most wicked snow, which, falling from heaven due to the merit
of original pride into the depths of darkness, still presumptuously shows itself to fools
as an angel of light, and offers to the ignorant the habit of its merits similar to the
whiteness of snow. It is proper for the Lord and his angels to signify the brightness of
their virtue in a snowy garment. However, the Church will not fear for her household from
the cold of the aforementioned snow, because she believes the Lord's promise that the
gates of hell will not prevail against her. For all her household are clothed with double
garments: wisdom, to reveal the heretical doctrines of false brethren, and patience, to
endure the battles of open enemies. Or certainly, they are clothed with double garments
because they have the promise of life both present and future. Now, in the temporal
pilgrimage, they are aided by divine assistance so that they do not fail; then, in the
eternal habitation of the homeland, they are uplifted by the vision of divine grace to
live happily forever. Likewise, her household is clothed with a double garment:

one of works, the other of faith of the mind, having the coverings of deeds, and imbued
and informed by the sacraments of their Redeemer and his examples. Thus it becomes as the
Apostle says, "For as many of you as have been baptized into Christ have put on Christ"
(Galatians 3). The cold of snow can also be understood as eternal torments, which we read
are near both fire and cold; when it is said, "There shall be weeping and gnashing of
teeth" (Matthew 8). For indeed, fire and smoke produce weeping in the eyes, while cold
usually causes gnashing of teeth. Hence the blessed Job speaks of the eternal punishments
of the reprobate, saying, "They pass from the waters of snow to excessive heat" (Job 24).
But from these, the Church will not fear for her household, because whoever perishes did
not belong to her household, nor were they clothed in her spiritual garment; although for
a time they seemed to be instructed in her mysteries. Indeed, we read in the Gospels that
a man who presumed to enter the house of that feast with the filthy garments of works was
cast out into the outer darkness, where there would be weeping and gnashing of teeth.
Rightly indeed, he was bound to the cold of punishment, because he had neglected to have
the garments of piety.

Proverbs 31:22

She made herself a striped garment, etc. A striped garment, which is usually made very
strong by varied weaving, signifies the strong works of the Church and her diverse
ornaments of virtues. Of which the prophet, in the praise of the supreme king, namely that
man, sang: "The queen stood at your right hand in a garment of gold, clothed with variety"
(Psalm 45). Fine linen and purple are her clothing; fine linen, in the whiteness of pure
conscience and conversation; purple, in the shedding of precious blood. For fine linen is
of a white color; and purple, made from the blood of a creature called purpura, has the
appearance of blood itself: hence it was beautifully said by the Fathers that the Holy
Church, blooming with the flowers of the elect, has lilies in peace, and roses in war.
Likewise, because fine linen, which grows green from the earth, through long and varied
exercises, loses its moisture and native greenness, is brought to the adornment of a white
garment. Purple, however, is the royal attire. The Church is clothed with fine linen when
the elect chastise their bodies and subject them to servitude; with purple, when they
exercise the same continence, not for popular favor, but to acquire the blessedness of the
eternal kingdom. But this habit of virtues in the present indeed seems contemptible to the
ignorant, but in the future, what it was will be clearly evident. Hence, John beautifully
reports in his Apocalypse that he heard the voice of the saints saying, "Let us rejoice
and exult, because the marriage of the Lamb has come, and his wife has prepared herself,
and it was given to her to be clothed with bright, clean fine linen" (Revelation 19). For
fine linen is the righteous acts of the saints.

Proverbs 31:23

Her husband is known in the gates, etc. The husband of the holy Church, the Lord, is the
husband of every faithful soul. He who seemed ignoble when he stood before the governor's
tribunal, when he accepted reproaches, scourges, spit, and even the death of the cross;
but he will appear noble when he comes to judge the world in righteousness, and all his
angels with him. Then he will sit, he says, on the throne of his majesty, and all nations
will be gathered before him, and he will separate them from one another, and so forth
(Matthew 25). Her husband is noble in the gates, because the ancients used to sit at the
gates to judge, so that those coming to the city from elsewhere would immediately receive
the ready response of the judge. Neither would the unusual buildings of the city astonish
rustics or shepherds, nor would the frequent disputes of litigants defile the inner peace
of the city. Therefore, the Lord will be noble in the gates of his city, because he who is
now thought to be contemptible by many, when the end of the world has come, when the
entrance to the heavenly homeland has appeared to the elect, he will already be sublime to
all. But he will sit with the senators of the earth. Amen, I say to you, that you who have
followed me, in regeneration, when the Son of Man will sit on the throne of His majesty,
you also will sit on twelve thrones judging the twelve tribes of Israel (Matthew XIX).

Proverbs 31:24

She made a fine linen garment, and sold it, etc. In the weaving of fine linen is
symbolized the holy preaching in which one softly rests, because the mind of the faithful
is refreshed by a heavenly hope. Thus also animals were shown to Peter in a linen cloth,
because the souls of sinners, mercifully gathered, are contained in the gentle rest of
faith. Therefore, the Church made and sold this linen garment, because the faith, which it
had woven by believing, it learned by speaking, and receives from the faithful the life of
righteous conduct. And it gave a girdle to the Canaanite woman, because through the
strength of demonstrated justice it extinguished the loose works of paganism. So that what
is commanded may be held by living: Let your loins be girded (Luke XII). Indeed, well by
the name of Canaan, who also begot the Gentile people and is interpreted as changed, the
Gentile populace converted to faith is designated; which by a most blessed change,
migrated from vice to virtues, from the devil to Christ. Hence also the forty-fourth Psalm
is written in his praise, whose title is: To the end, for those who shall be changed, a
song of the sons of Korah; moreover the sons of Korah are interpreted as the sons of
Calvary, who are the sons of the Lord’s cross, saying: But far be it from me to glory
except in the cross of our Lord Jesus Christ (Galatians VI). As for how they are changed,
the following of the same psalm teaches, where the Beloved Himself, that is, the Church's
Lord, says: Hear, O daughter, and see, and incline your ear, and forget your people and
your father’s house (Psalm XLIV). For He desires her to be changed, whom, so that she may
be called a daughter, He orders to forget the house of her prior father, that is, the
ancient foe.

Proverbs 31:25

Strength and dignity are her clothing, and she will laugh at the last day. Strength, to
endure the harshness of the wicked; dignity, to exercise the grace of virtues. Dignity,
because she works justice; strength, because she suffers persecution for justice (Matthew
V). And therefore she will laugh at the last day, that is, she will rejoice in the
recompense of the heavenly kingdom, who grieved in the struggle of present life. It is
indeed customary in Scripture to put laughter for joy; as the Lord says: Blessed are you
that weep now, for you shall laugh (Luke VI). And blessed Job: But the mouths of the
righteous will be filled with laughter (Job...). The prophet indeed sets a similar
sentiment regarding the Lord and Savior of this most powerful woman, saying: The Lord
reigns, clothed in majesty, the Lord is clothed with strength, etc. (Psalm XCII). For when
He preached the Gospel of the kingdom, He pleased some, displeased others; some spoke well
of Him, others detracted, lacerated, bit, and calumniated Him. To those therefore whom He
pleased, He was clothed in majesty, to those whom He displeased, in strength. Therefore,
imitate your Lord, that you may be His attire; be with dignity among those who are pleased
by your good works; be strong against detractors.

Proverbs 31:26

She opened her mouth with wisdom, etc. She opened her mouth for this only, to teach
wisdom, according to that of the Apostle: Let no evil word proceed from your mouth, but
only that which is good for the edification of faith, that it may give grace to the
listeners (Ephesians IV). Or certainly she opened her heart, to learn inwardly from wisdom
itself the truth which she would teach others outwardly. To both these senses, because the
Church does both, appropriately applies what follows; And the law of kindness is on her
tongue, namely this, that she did not immediately punish sinners in the manner of the
Mosaic law, but mercifully called them to the medicine of penance. An example of this
kindness she received clearly from the wisdom of God Himself, our Lord and Savior, when
the adulterous woman was brought before Him: He said, If any of you is without sin, let
him be the first to throw a stone at her (John VIII); and so, having shown mercy under the
condition that she sin no more, He absolved her from the crime she had committed.

Proverbs 31:27

She considers the ways of her household, etc. She considers the ways of her household,
because she carefully investigates all the thoughts of her conscience. She does not eat
the bread of idleness, because what she has perceived from understanding the sacred word,
she shows by her works before the eyes of the eternal Judge. Again, the house of the
strong woman is the dwelling of the heavenly country; the ways of that house are the
commands of justice, by which one arrives at the mansion of eternal life. Indeed, the soul
well considers these ways, when both it diligently examines by what acts it should arrive
at the higher, and does not cease to zealously practice what it has learned must be done.
She does not eat the bread of idleness, when receiving the sacrifice of the Lord’s body,
she strives to imitate in action what she celebrates in ministry, being very concerned not
to eat and drink the Lord’s bread and cup unworthily, lest she eat and drink judgment upon
herself; but that by suffering for Christ, and shedding tears, persisting also in good
deeds, she may follow the examples of His passion as much as she can. It can also be
simply understood that the strong woman does not eat the bread of idleness; according to
that saying of the Apostle: If anyone is not willing to work, let him not eat (II
Thessalonians III). And he himself said of himself, "Because for what I needed, and for
those who are with me, these hands have ministered" (Acts 20). Hence, rightfully reproving
luxurious widows, he adds: "Besides, they learn to be idle, wandering about from house to
house; and not only idle, but also gossips and busybodies" (1 Tim. 5).

Proverbs 31:28

"Her children rise up," etc. Knowing this would certainly come to pass, he speaks
prophetically as if it were already done. For the children of the church shall rise,
namely all the elect in the end, endowed with the immortality of the flesh; and then they
proclaim that their mother, who bore them to God from water and the Holy Spirit, is most
blessed, even though she is now despised as wretched by the faithless. And truly, as the
Apostle says: "If in this life only we have hope in Christ, we are of all men most
miserable" (1 Cor. 15). But because we strive for another life in the present, when it
appears what we shall be, we shall deservedly proclaim our mother, who, gathered from all
the righteous, is called the one dove of Christ, the bride and friend, as most blessed.
Her husband will also rise and praise her, saying in judgment: "Come, blessed of my
Father, inherit the kingdom prepared for you from the foundation of the world. For I was
hungry, and you gave me food," and so on (Matt. 25). Although he himself rose as the
firstfruits of the sleeping from the dead, in the day of judgment he will more plainly
demonstrate to all, whom he will judge worthy of his praise, how great is the glory of his
resurrection.

What is said, "Her children rise up and call her blessed," can also be fittingly
understood in this time, when any of the faithful, having passed through the afflictions
of the world, are led to the heavenly kingdoms. For to sit often pertains to humility, to
rise to glory. Hence it is said: "Formerly sitting in ashes and sackcloth they repented"
(Luke 10), that is, they were humbled. And the prophet: "I sat alone because of your hand,
for you have filled me with indignation" (Jer. 15). And the Psalmist: "It is vain for you
to rise up early; rise up after you have sat down, you who eat the bread of toil" (Ps.
127). This is plainly to say, "Why do you seek to rejoice in the present, which is
reserved for the elect in the future? For you cannot in this life, that is, before the
dawn of supernal retribution, possess the glory of true happiness; rather, after you have
been humbled here for a time, there you should hope to be truly exalted forever; for you,
to whom everything that seems sweet and pleasant to the lovers of the world is bitter.
Therefore, the children of the Church rise and proclaim her most blessed when, exalted
with heavenly goods, they see how great is the beatitude of that homeland to which they
have merited to belong. And they celebrate her with due praise in the divine vision. Her
husband praises her when he rewards the good deeds he has given.

By what words he praises her is subsequently shown, when it is said:

Proverbs 31:29

"Many daughters have gathered riches," etc. He calls many daughters the churches of
heretics and crowds of the wicked; and the daughters of the Catholics or of Christ or the
Church, for they too are reborn through the sacraments of the Lord, and received the
adoption of children, which they did not preserve. Hence John says: "They went out from
us, but they were not of us" (1 John 2). They have gathered riches, namely, the works of
good deeds, fastings, alms, affliction and chastity of the flesh, restraint of the tongue,
meditation on the Scriptures, and the like. These are true riches of the Spirit where they
are conducted with the pure sincerity of mind; but where they are done without faith which
works through love, they benefit nothing to those who do them. But even those daughters
have vainly gathered riches; of whom the Lord says: "Many will say to me in that day:
Lord, Lord, have we not prophesied in your name, and cast out demons in your name, and
done many mighty works in your name? And then I will declare to them, I never knew you"
(Matt. 7). But the Catholic Church surpasses all such daughters, which follows the
footsteps of its Redeemer with pure faith and perfect works.

Proverbs 31:30

"Grace is deceitful, and beauty is vain," etc. "Grace" is the praise that a person
receives from men is deceitful, and "beauty" of chastity or good works which the soul
shows to men is vain if it lacks the fear of God. But that conscience is truly worthy of
praise, which in all things keeps the fear of God. For he is the beginning and guardian of
all virtues, as Scripture says: "The fear of the Lord is the beginning of wisdom" (Ps.
111; Prov. 1, 9; Ecclus. 1). And again: "He who fears the Lord neglects nothing" (Sir. 7).
For this reason blessed Job, both in prosperity flourished incomparably in virtues, and in
adversity remained an insuperable enemy, because he could truly say: "For I always feared
the Lord like waves swelling over me, and I could not bear his weight" (Job 31). Hence,
the grace of dissemblers is deceitful; the decoration of the work of fools is vain. But
the Church, which lives temporally in the fear of its pilgrimage, because it will offer
burning lamps of virtues to its coming Judge and Husband, rightly praised by him, will
enter with him the gate of the heavenly kingdom. How he praises her is taught in the
concluding verse:

Proverbs 31:31

"Give her of the fruit of her hands," etc. These are indeed the words of that man of whom
it was said: "Her husband, and he praised her," that is, of our Lord and Savior, who will
command the angels at the end to lead the Church, after the struggle of this life, after
the threshing of earthly afflictions, to the joys of the heavenly kingdom, and to gather
it together as a companion of immortal life, according to that evangelical saying, "Gather
the wheat into my barn" (Matt. 13). "Give her," he says, "of the fruit of her hands,"
because she has taken care to bear the fruit of the Spirit, love, joy, peace, kindness,
goodness, modesty, self-control, faith, patience. For this, give her the due recompense,
and let her works praise her in the gates, that is, in judgment or in the entry to the
heavenly homeland. Not the superfluous praises of men, but the very works she has done,
examining, approving, and rewarding him whose gracious gifts these are, so that we may
deserve to be praised by him in the future, may he graciously grant us to praise him
worthily in the present life with appropriate services. Amen.


COMMENTARY ON THE SONG OF SONGS
===============================

COMMENTARY ON THE SONG OF SONGS The Venerable Bede

AD 673–735

Bede’s six books on the Song of Songs read the bridegroom as Christ and the bride as the
Church and as the faithful soul. A seventh book, added to the commentary, gathers what
Gregory the Great had written on the Song in his other works.

BOOK I

I thought it first necessary to warn the reader, when writing, with the help of divine
grace, on the Song of Songs, that he should read the works of Julian of Eclanum, bishop of
Campania, which he wrote on the same book, with the utmost caution, lest he should fall
into the pit of harmful doctrine through the allure of eloquence. But, as it is commonly
said, let him pick the grape, so that he may avoid the thorn; that is, let him scrutinize
and choose the sound meanings in his words, so that he avoids the unsound ones; or rather
do as Virgil said, You who pick flowers and strawberries growing on the ground, Flee from
here, boys, a cold snake lies hidden in the grass; that is, abstain entirely from reading
him, since there are those who have expounded the same book with sound meanings and
simpler words. For he is a man, as skilled a rhetorician as he may be, yet a most fierce
attacker of the grace of God after Pelagius, as his more explicit writings, which he madly
penned against the stout defender of that same grace, Augustine, clearly show. In the
cause of their duel, he first composed a booklet on Love, under the pretense that he would
separate it from deplorable lust, but in truth to confirm his own heresy, by which, to
summarize briefly, he teaches that we can do good by our free will, although we can
accomplish it more easily with the help of divine grace:

just as travelers can indeed make the journey on foot, but with undoubtedly less effort,
if they have horses to carry them; forgetful of the apostolic admonition which says: Work
out your own salvation with fear and trembling. For it is God who works in you both to
will and to do (Philippians 2:12-13). And, what is graver, he is an opponent of him who
did not say: Without me you can do little; but, Without me, he said, you can do nothing
(John 15:5). He taught that the hidden sacraments of the law could only be seen by those
that erudition and piety had made insightful; oblivious of the grace of God, which
revealed the mysteries of the Scriptures even to the unlearned and ignorant, as the
Evangelist says, Then he opened their understanding, that they might understand the
Scriptures (Luke 24:45). The same Evangelist testifies that they were unlearned when he
says: Now when they saw the boldness of Peter and John, and realized that they were
uneducated and ordinary men, they were astonished (Acts 4:13). He says that holy and noble
love, infused in us by nature from the very origin of light and relying solely on the
strength of the soul up to the utmost old age, persists without any harm to its initial
vigor; indeed, one disbelieving the Lord's statement, since without Him we can do nothing;
but also the apostolic speech, "For we all offend in many things" (James 3).

And it is amazing where Julian learned that holy and noble love is infused in us by nature
from the very origin of light, when the blessed Apostle, born of the patriarchs' lineage,
says: "For we too were once by nature children of wrath" (Ephesians 2). But how otherwise
by nature, except that when the first man sinned, abandoning holy love, vice grew as
nature? It is amazing where Julian found or thought he could find a man, except salvation,
in whom holy love, relying solely on the strength of the soul, would persist without any
harm to its vigor up to old age, when he who deserved to rest in the bosom of his Creator
due to his utmost love could find none among those enjoying his grace; rather, he humbly
testified, "If we say that we have no sin, we deceive ourselves, and the truth is not in
us" (1 John 1). He says that our love, just as it draws from the body, which is disturbed
and swift, so from the soul, which is sublime and continuous, but both are proven contrary
to truth. But if our love drew from the body, and not rather from the soul, which is
disturbed and swift, the Lord would not say: "For from within, out of the heart of men,
proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness,
wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness. All these
evil things come from within and defile the man" (Mark 7).

And again, if our love, not from the daily grace of God, but from nature, or the strength
of the soul, had it as sublime and continuous, the Apostle would not say of his holy
labors, surely pursued through sublime and continuous love: "But I labored more abundantly
than they all; yet not I, but the grace of God which was with me" (1 Corinthians 15). And
again, "Not that we are sufficient of ourselves to think anything as of ourselves, but our
sufficiency is from God" (2 Corinthians 3). But even if not from the Lord, but from
himself he had his good works, in which without any contradiction sublime and continuous
love holds sway, vainly he gave thanks to the Lord for what He did not give, saying: "But
thanks be to God, who always leads us in triumph in Christ Jesus" (2 Corinthians 2). He
says the same, as long as it desires nothing of the will of paganism, moved as if at the
sole discretion of the soul, and has joy in its acts, as free from disturbance, so also
rejoicing in freedom. Which is to say openly, that aside from those things which pertain
to the impulses of the flesh, it lies within the power of our spirit to determine what
love it will submit to or how much;

and that same love, governed by the movement of the soul alone, that is, without any act
of God's grace, possesses the perfection of good works as free and untroubled by any
disturbance, which any prudent person clearly understands how far this is from the truth.
For why does such a multitude of the faithful, seeking to love the Creator with all their
heart, soul, and strength, and each their neighbor as themselves, not always achieve what
they desire, unless because that same love is not moved by the will of the soul, as Julian
assumed, but as Paul knew: “The love of God is spread in our hearts by the Holy Spirit
which is given unto us” (Rom. 5:5); and therefore it is not equal in all, because we each
have different gifts of grace given to us. And why are we often hindered by so many
adversities, not only from outside but also from within our own mind, and unable to
perfect all the good we desire, unless he is mistaken who says that our love alone, by the
will of our mind, takes joy in its actions as free from disturbance as rejoicing in
liberty? Truly the Psalmist sings, who says: “The steps of a man are ordered by the Lord,
and He delights in his way. When he falls, he will not be cast down, for the Lord upholds
his hand” (Psal. 37:23-24).

Where he openly designates that not even amid the frequent helps of the Lord's protection
can we be free from the disturbance of vices, nor should we rejoice in all the steps of
our actions in the freedom of nature, but in divine direction. Julian vainly desires to
except genital pleasure, saying it alone is not moved by the will of our soul; as if the
frenzies of anger, pride, greed, gluttony, vainglory, and other such things are not much
more laboriously conquered than the incentives of lust. These also come to disturb our
soul before the time of puberty and, often subdued, continue to attack us even when lust
ceases naturally. He says that the assistance of the Holy Spirit is given to our preceding
endeavors and merits, and is still given, so that we may love the human race more
earnestly. It pleased me to set this forth in his own words. "Therefore," he says, "when
the mind of the wise man, who subjects pleasure to the dignity of love, both excites and
orders the appetite, it never crosses the boundaries of duty, but advances to such
greatness and beauty through efforts and merits, that the grace of the Holy Spirit begins
to fan its noble fire; then there is that charity which strives to embrace not only
relatives or citizens, but the whole human race in its bosom. In this one sentence, a
Catholic reader easily perceives how many and great blasphemies there are.

For it is clear what he attributes to the free will of human liberty, and what to
spiritual grace, because he testifies that the mind of man becomes wise by itself,
possesses the dignity of holy and noble love by itself, can subject carnal pleasure to
this love by itself, and can by itself both incite to virtues and order the appetite, to
such an extent that it never crosses the boundaries of that duty by which the same love is
cultivated. He asserts that the mind advances by its own efforts and merits to such
greatness and beauty, that it is worthy of the assistance of the Holy Spirit; that is, the
approach of the Spirit does not help the mind in the way a light or torch illuminates a
dark house when it is lit; but rather, in the way the wind helps a burning or shining fire
to glow more brightly; which indeed could have been kindled and burned without the breath
of the wind, and could devour a great forest; yet it blazes more and more with the wind
blowing. This is what he signifies by saying that the noble fire of the mind begins to be
fanned by the grace of the Holy Spirit. After having presented so many goods of the mind,
he says that after all these, the grace of the Holy Spirit begins in them, as if coming to
assist, not as the inspiring author and precursor in us of good efforts and merits.

Nevertheless, consider what he believes is done in the noble fire of the wise mind by its
fanning. "Then," he says, "there is that charity which strives to embrace not only
relatives or citizens, but the whole human race in its bosom. You see, therefore, to how
much power he attributes to our mind, and what he attributes to the Spirit of grace;
which, he says, comes late to assist the mind itself, and then does not infuse that
charity by which God is loved, but only that by which the human race is loved; either
forgetful or neglectful of the apostolic faith, which says that the love of God is poured
into our hearts by the Holy Spirit who has been given to us (Rom. V). It is a lengthy task
to bring forward all the absurdities which he put in this book and refute them with the
testimony of truth. Let these few examples suffice, from which the rest may be inferred
how detestable they are.

After these and countless other things in this way, with which he filled the first book by
disputing against the grace of God, he defiled the second book with no less a plague of
the same heresy. Explaining, then, what was said, that your breasts are better than wine,
he most foully philosophized about the nature of milk, and then much more foully tried to
transfer the quality of that nature to confirm his error. Because it is both horrid and
too lengthy to present the whole, we have judged it sufficient to present a part. Thus,
inserting himself into the persons against whom he was fighting under the name of the
Manicheans, he said among other things: "For indeed he proclaimed our opinions to be
agitated by the surges of errors to such an extent that we turned the slander upon the
author himself; and for the sake of alleviating guilt, which sins of the will evidently
burned, we subjected the very nature of the body to infamy, swearing that we come into
this light incapable of goodness and full of iniquity. Thus, hardly anyone could be
brought to justice by reason, what do I say, not even by the institution of the sacred
law. For this opinion indeed depreciated the nature of flesh and blood. But after the
saving mystery of the mediator between God and men occurred, to give an example of the
most perfect virtue, he took on the nature of mortal man and showed that all the crimes
were of behavior, not of seeds.

Finally, once our desires are turned towards better things, it is possible to fulfill not
only the Law but also the commandments of the Gospel. To briefly respond to his words, we
do not at all cast blame on the author of our nature when we say that we are conceived in
iniquities and born in sins, but we confess that in the first parents of our nature, we
were made in His likeness, so that we might live immortal and without sin in the delights
of paradise with His grace aiding us. This most blessed purity of primitive life, if those
first created had cared to preserve it, and had trusted the creator more than the enemy,
then to this day, their progeny, holy and unsullied, would inhabit the delights of
paradise, knowing neither death nor sin. But as they consented to sin, not out of any
necessity of nature but from the neglect of their wandering mind, they were immediately
excluded by the just judgment of the Creator from the place of paradise's pleasure, and
sentenced to death for the sin they had rashly contracted, leaving the contagion of this
sin to their offspring and race. Thus, it came to be that we, even unwillingly, are bound
by the guilt of that sin which they voluntarily committed, so that not even the little
ones, who can neither will good nor evil, can escape from this unless by the grace of God
through Jesus Christ our Lord.

Hence, Julian is proven wrong when he says, "Guilt is imputed to us by the sole crime of
the will," and as he later more clearly expressed his view, saying, "All crimes are moral,
not seminal. What we inherited from Adam are seminal; the moral crimes, whether of our
will, or from weakness and ignorance, we ourselves add. He is proven wrong when he blames
those who subject the nature of our body, not the holy and immortal nature created for the
first parents, but that which became corrupt after their transgression, to infamy, saying,
"I know that no good dwells in me, that is, in my flesh" (Rom. VII). And what the same
apostle says, "The flesh desires against the spirit, and the spirit against the flesh"
(Gal. V). These things oppose each other so much that you do not do what you want. It is
shown to be false when it blames those who testify that we come into this light incapable
of goodness and full of iniquity. For indeed we profess that all men come into this light
full of iniquity from the guilt of the first transgression; but it should far be from us
to swear that we are born incapable of goodness. But the heretic, in order to deceitfully
mislead the weak, has joined the lie of perfidy with the truth of catholic profession. It
is shown to be false when it says that we swear that no one can be led to justice not only
by reason, but even by the instruction of the sacred law. On the contrary, we confess that
we can be led to justice by both reason and the doctrine of the holy law, with the help of
the Lord, but without His grace, we cannot be justified either by the aids of natural
reason or by the precepts of the divine law, as the Apostle testifies, because "the letter
kills, but the Spirit gives life" (2 Cor. III), that is, the letter commanding kills if
the Spirit is not present to enable the commands of the letter to be fulfilled. And the
Spirit gives life by granting that the letter may be accomplished.

As for what he said about the Lord, "that He would take on human nature to provide an
example of consummate virtue," he has secretly spewed out the poison of his heresy by
saying "the Lord coming in the flesh did not bestow gifts upon us, but examples of
virtue"; whence he says shortly after, "By His assumption of the flesh, He condemned the
sins of our manners; not the nature of flesh itself, but by changing our works, so that
the justification of the law might be fulfilled in us under His example. Likewise, in the
exposition of the verse, "Your neck is like necklaces": "When a beautiful neck is adorned
by nature with ornaments of gems," he undoubtedly increases happiness by industry; and as
things worthy of each other befit each other, namely the honor of the necklaces and the
beauty of the necks: thus also in you, whose nobility is shaped by doctrine, so that the
virtues that nature begins, discipline may complete; for, rather, he should have said,
"Grace begins, grace completes, grace crowns. Again, after countless such things, which
the devout reader will easily find in his very works, in the explanation of the verse
where it is said, "I will seize you and bring you into my mother's house, there you will
teach me," he more openly revealed his insane opinions against the faith, saying of the
Lord: "Already in infancy, He has shown many things which we should learn:

First, that He is the maker of all born from the union of male and female, who fashioned
for Himself a body from a virgin without the agency of a man; then, that no sin is innate
to man, since He surrounded by the truth of flesh and free from stain; finally, that our
origin cannot, unless impiously, be attributed to the works of the devil, which should
rather rejoice in the true God as not only the creator but also the indweller. By saying
these things, he not only constructs an error, but also acts on it even with the
intervening example. For Scripture bears witness that sin is congenitally inherent to man,
which says, "A heavy yoke is upon the children of Adam from the day they come out of their
mother's womb until the day of their burial, in the mother of all" (Eccles. 40). Indeed,
blessed Job testifies this to be concurrent with man from conception, when he prays to the
Lord and says, "Who can make the clean from the unclean conceived seed? Is it not you who
alone are" (Job 14)? And what consequence can there be, that it is said no sin is
congenital to humans born from the union of male and female, because the Son of God, who
for Himself without a man's ministry, made a body from a virgin, was surrounded by the
truth of flesh, and was immune from stain?

What is the rational consequence, that a pure man asserts the innocence of his nativity by
the example of the Mediator of God and man born in the flesh, when the archangel said to
the virgin mother concerning His nativity, "The Holy Spirit will come upon you, and the
power of the Most High will overshadow you; therefore, the holy one to be born will be
called the Son of God" (Luke 1)? But to our progenitor after the guilt of transgression,
the righteous judge said: "I will greatly increase your pains in childbearing; in pain you
shall bring forth children, and you will be under the power of a man" (Gen. 3). But
neither does that which he says, that our origin cannot ungodly be attributed to the works
of the devil, which would rejoice in the true God as both creator and indweller, make
sense either in Catholic or logical terms: for although the devil introduced sin to the
first-formed, he did not deprive them of the natural course of the blessing, which they
had heard: "Be fruitful and multiply and fill the earth" (Gen. 1). Therefore, we are not
deceived by that impiety which Julian reproaches us with, to attribute our origin to the
works of the devil, which we know was established by the primordial work of God's
blessing.

However, far be it that we say our origin, after the evil of transgression, rejoiced in
God before the remedy of second regeneration, which is made from water and the Holy
Spirit, granted by the grace of God through Jesus Christ our Lord. We have considered it
necessary to note these few points from the numerous works of Julian previously mentioned,
for the caution of readers, so that, being warned by these examples, they might examine
more vigilantly during the remaining reading of his works, which often intermingle harmful
statements with salutary ones. For in other small works as well, he does not hesitate to
affirm his same heresy, even with much opposition from the most holy and learned Bishop
Augustine. Finally, in the book he wrote about the Good of Constancy, he defends with
great insistence what he claims to be the good of nature and the freedom of our will
against the perfidy of the Manicheans. But as the truth proves, with great stubbornness he
endures against the faith of heavenly grace. "For this is," says he, "constancy, which
chiefly asserts the power of free will, and its good, and the free motions of human nature
and mind, demonstrating that every good of the mind is voluntary and subject to no
circumstance.

However, not only do apostolic writings, but also my own thoughts teach me that not only
the motions of the flesh, but also of the mind are free, which, although I often wish and
strive with a fixed mind and indefatigable desire, does not permit me to apply myself to
the devotion of prayer. If I had free motions of mind, I would so wish to keep my mind
intent on prayers continuously as I easily manage to place the limbs of my body in any
posture or location for prayer whenever I desire. And a little later: "For it is this," he
says, "that arms and excites the distinguished mind of each person, always reminding them
of their freedom, and repelling all fears from them. How much better would he combat the
Manichean if he were to say that it is the grace of God that makes the mind of each chosen
one excellent and kindles it towards virtuous studies, always reminding them of their
weakness and that without it, they can do nothing; and while repelling from them all trust
in their own strength, inspiring them to sing to God: My strength, I will guard for you
(Psalm 58)!

And again, after many things in which he proclaims the freedom of our will, he says: "For
indeed, as it has been excellently argued by the most learned and orthodox, no one can
truly be harmed by anyone but himself; and there is absolutely nothing by which anyone is
made miserable against his will. What then shall virtue fear, except its own failure, by
which man is eternally harmed? This opinion can stand nowhere except among heretics,
because it is clear and evident that Adam's sin harms all men, not by themselves, but by
him who, with his first crime, damned the entire human race, unless freed by the grace of
Christ, perpetually. The malice of heretics harms those who, desiring to know and hold the
Catholic faith, drag those unaware and unwilling into destruction. However, Julian,
fearing that if in such a large work you attributed everything by which we live rightly to
the freedom of our will, he would be detested and anathematized as an open enemy of God's
grace by everyone, he made mention of it even in this place; and he did so so subtly that
he did not say it imparts virtues, but only aids and strengthens constancy among us. "For
it is of divine grace," he says, "to love and strengthen constancy, which can preserve
other virtues; and defend virtue against all things that resist it.

Where he used a very cautious word, not to say that it grants constancy, as if we did not
already possess it, but rather helps and strengthens it, as if it had already arisen from
us, like the wind aids the flame of a fire, which it does not ignite itself but, having
been lit from elsewhere, it helps it burn more brightly; and to prevent it from being
extinguished, it strengthens it by blowing. As we have shown in the same book concerning
Love, we have explained his meaning more fully. But near the end of this booklet, Julian
himself openly reveals with what intention he worked through all these statements in all
the works he considers. "It is a scandal," he says, "to the Manichean, because it is
fabricated," that is, we confess, denying our Lord, who is true. He offends because we
assert a good nature, because we assert the free will of man. But even in the book he
wrote to Demetrias the Virgin of Christ, concerning the Institution of the Virgin, he
reveals in the same manner his thoughts about the power of free will. A certain book,
which some of our people read eagerly, they rashly presume to be the work of the holy and
catholic doctor Jerome, not at all perceiving that the sweetness of soothing eloquence and
the perversion of seductive heresy clearly prove that this little work is not his.

Rather, he himself, with divine words, attacked and crushed the faith—or rather the
perfidy—of this same heresy in the Dialogue of Atticus and Critobulus, which he published
while Pelagius was still alive, when Julian, still a young boy, like a little king cobra
in a snake's den, was being nurtured by him. In this book, therefore, Julian and in other
little works declares that he confirms this same heresy of his, writing thus: "As often as
I have to speak about the formation of morals and the conduct of holy life, I am used
first to demonstrate the strength and quality of human nature, and to show what it can
accomplish. And a little later: "Therefore, the order of exhortation which I have followed
in other little works, I think must be especially observed here, where the good of nature
ought to be declared more fully, the more perfect the life is to be formed. Again, in the
progress of the same book: "For how many philosophers," he says, "have we both heard and
read about, and we ourselves have seen chaste, patient, modest, generous, abstinent, kind,
spurning both worldly honors and pleasures, and lovers of justice no less than of wisdom?
Whence, I ask, do those who are strangers to God obtain these qualities that please God?
Whence these good things in them, except from the good of nature?

And since all these things which I have mentioned, whether one person has them all at
once, or individual people have individual qualities, and since the nature of all is one,
they show by their example that all things can be in all, which we find individually in
each. But if even without God, people show what they were made by God to be, see what
Christians can do, whose nature has been renewed in Christ for the better, and who are
helped by the support of divine grace. And after many such remarks, speaking about blessed
Job, he says, "Oh man, evangelical before the Gospels, and a disciple before the apostolic
precepts! Who, revealing the hidden riches of nature, and bringing them forth publicly
from himself, shows what we all could do. Likewise, a little later, he says, "Nor do we so
defend the good of nature, as to say that it cannot do evil, which we indeed profess to be
capable of both good and evil; but we vindicate it from this injury alone, that we are not
seen to be driven to evil by its fault, since we do neither good nor evil without will,
and we are free to always do one, since we can always do both. For why are some going to
be judges, others judged, unless because the will is different in the same nature? And
because, although we all can do the same, we do different things?

And a little later, mentioning that Adam was cast out from Paradise, and Enoch was taken
up from the world, he added: "For indeed, neither would that one have deserved to be
punished, nor this one to be chosen by the just God, unless each could have done both.
This is to be understood about the brothers Cain and Abel, and also about the twins Esau
and Jacob; and it must be known that the cause is solely of the will, when merits are
different in the same nature. And again, a little later: "Nor indeed," he says, "is there
any other cause that makes it difficult for us to live well, than the long habit of vices,
which, when it infects us from childhood, gradually corrupts us through many years, and
later holds us bound and attached to itself, so that it seems to have a certain power of
nature. Likewise, after many things, where he excellently instructs a virgin dedicated to
God, and would indeed complete a very useful and wholesome work, if he were teaching her
to implore divine grace's support in all things, and not to trust in her own freedom and
strength; just as in that book which we said was written by him about the Good of
Constancy, he would greatly benefit those devoted to virtues, if he did not intermingle
the virulent vices of errors. But if a little leaven, as the Apostle testifies, corrupts
the whole lump (I Cor. V), how much more so the greatest poison?

"We attribute," he says, "iniquity to the just, cruelty to the pious, when we complain
that he has commanded something impossible in the first place. Consequently, we think man
ought to be condemned by him for not avoiding those things which he could not avoid. And a
little later, he says, "He who is just could not command something impossible: nor is he
who is pious going to condemn man for the things he could not avoid. In these statements,
which I have excerpted from one of his pamphlets, it is evident to any learned person how
many errors there are. I have brought together many such statements to show by numerous
instances of errors that this book, which some claim was written by the Catholic blessed
Jerome, is not, and to make readers more cautious since they would learn that it is
heretical. I also found it convenient to briefly respond to these statements individually,
as they evidently are more glaring in their impiety than light itself. Therefore,
concerning his assertion: "Many philosophers possess patience, chastity, modesty, and
other virtues from the goodness of nature"; it is agreed that whoever among the
philosophers did not know Christ, the power of God and the wisdom of God, could have no
true virtue nor any true wisdom. To the extent that they may have had any semblance of
wisdom or virtue, they received all of it from above;

not only by the gift of their initial condition but also through his daily grace, who, not
abandoning his own creation, bestows his gifts upon men as he deems fit, giving great
things to the great and little things to the small. Therefore, when he says, "All things
can exist in all men, as individual things are found in individuals"; he contradicts
Scripture, which says, Not everything can be in everyone, for the Son of Man is not
immortal; where it is manifestly hinted that when this mortal person puts on immortality,
only then can all good virtues be found in all; and even then, not from the goodness of
nature, but by the grace of him of whom it is written, So that God may be all in all. But
our daily experiences of fragility also prove that not all things can be present in all
people, where so many are found who, striving with utmost zeal, are by no means able to
attain those virtues which they see others possess. To say that men without God show what
kind they were made by God is so far from the truth that even men close to God cannot, in
this present life, show what kind they were made by God in the beginning. For who can be
greater in wisdom or life than he who, before paying the debt of the flesh, was caught up
to paradise or the third heaven, beheld the converse of the heavenly citizens, and heard
their discourses?

Yet he says, “I delight in the law of God according to the inward man, but I see another
law in my members warring against the law of my mind” (Rom. 7). Which the parents of the
human race, as long as they kept the goodness of nature unblemished, certainly could not
say. To say that the nature of Christians has been better restored by Christ and that they
are aided by divine grace, if it is meant only of those things given to us in the
remission of sins through baptism, is heretical; but if it is also said of his daily
grace, by which he continues to restore and help us in mind and body, it is Catholic. To
say that blessed Job revealed in his exceptional virtues the hidden wealth of nature, and
showed in himself what we all could achieve, would be better said as he revealed the
ineffable riches of divine grace, and in himself showed that this could be given to all
who will. To say that we are not driven to evil by nature’s vice, who neither do good
without will nor evil, contradicts the Apostle who says, “I know that good does not dwell
in me, that is, in my flesh. For the will to do good is with me, but the ability to carry
it out is not. For I do not do the good I want, but the evil I do not want, this I do”
(Ibid.).

That it is said we are free to always do one thing when we are always able to do both
contradicts the prophet who speaks to God, saying, "I know, O Lord, that a man's way is
not his own, nor is it for a man to walk and direct his steps" (Jer.). But it also places
itself above the Apostle, who said, "Therefore I myself serve the law of God with my mind,
but with my flesh I serve the law of sin" (Rom. 7). That it is said judgments are not made
by anything else, nor judged, except because, in the same nature, there is a different
will, and because when we all can do the same, we do different things, contradicts the
Catholic faith, which also professes that even infants are to be judged, those who, placed
in the same nature, before they were able to do or wish anything good or evil, or at least
to know it, were taken without baptism.

That Esau and Jacob and others like them are said to be distinguished solely by the cause
of the will, so that they would have different merits in the same nature, contradicts the
Apostle, who spoke about them, saying, "For though they were not yet born and had done
nothing either good or bad, so that God's purpose of election might stand, not because of
works but because of him who calls, it was said to her, 'The elder shall serve the
younger.' As it is written, 'Jacob I loved, but Esau I hated'" (Rom. 9). That it is said
no other cause brings us the difficulty of living well than the long habit of vices
contradicts Scripture, which says, "A grievous yoke is upon the children of Adam from the
day they come forth from their mother's womb" (Ecclus. 40). That it is said the Lord has
not commanded anything impossible, being just, is indeed true if it looks to His help, to
whom the Catholic voice prays, "Lead me in the path of your commandments" (Ps. 119). But
if it trusts in the powers of its own soul, it is refuted by the truthful statement of the
same just Creator, who says, "Without Me, you can do nothing" (John 15).

What he says, that a pious man would not condemn a person for something he could not
avoid, contradicts the same opinion of the pious Redeemer and just judge, which He even
said about infants, "Unless one is born of water and the Spirit, he cannot see the kingdom
of God" (John III). However, as Saint Augustine says, "the punishment or damnation will be
very mild for all who, apart from the sin they inherited, did not add any other sins. Yet,
such people cannot be wholly immune from damnation, since the Apostle clearly says that
death reigned from Adam until Moses, even over those who did not sin (Romans V). And as if
to ask why it reigned over all who did not sin, he immediately provides the reason,
adding, "In the likeness of Adam's transgression" (Ibid.), meaning not because of their
own sins, but because Adam the transgressor begot them as his likeness. Therefore,
concerning this part of the question, we must say what we have heard the same apostle Paul
say, who, disputing about Esau and Jacob being born of one act of intercourse but with
different fates, says, "What shall we say then? Is there unrighteousness with God? God
forbid. For Moses said, I will have mercy on whom I will have mercy, and I will have
compassion on whom I will have compassion.

Therefore it is not of him who wills, nor of him who runs, but of God who shows mercy"
(Romans XI), and so on, until much wearied by this question, he thus concluded: "O the
depth of the riches both of the wisdom and knowledge of God! How unsearchable are his
judgments, and his ways past finding out! (Ibid.). We thought it fitting to preface these
excerpts from the works of Julian to the cautious reader. Let us hence turn our style to
the exposition of the Song of Songs, and, in this most difficult book to understand,
diligently following the footsteps of the Fathers, devote whatever we can of our saving
study, with the help of the grace of God which we defend. In this work, I warn the reader
not to judge me superfluous if I wish to explain in greater detail about the nature of the
trees or aromatic herbs, which are numerous in this volume, according to what I have
learned from the books of the ancients. For I did this not out of a desire for arrogance,
but to address my own and my fellows' ignorance, who, born and raised far beyond the
world, that is, on an island of the Ocean sea, can only know what happens in the principal
parts of the world—Arabia, India, Judea, and Egypt—through the writings of those who were
present.

Headings in the Song of Songs

I. The synagogue desires the Lord to come in the flesh, and upon His coming, it meets Him
with devoted love. II. The early Church, darkened by the persecution of unbelieving Jews,
laments and invokes trembling help from her beloved Redeemer. III. The Lord, rebuking the
Church, admonishes her, though fearful, of the grace given to her against all the snares
of the enemies. IV. Strengthened by the words of God, the Church recalls to memory His
conduct in the flesh, His passion, and resurrection. V. The Lord praises her, who has been
strengthened, and in return desires to rejoice with her in the slight peace of the present
life. VI. The Lord, recalling the joy of the virgin mother, also embraces with praise the
virtue of chastity in His bride. VII. Introduced into the understanding of heavenly
sacraments, the Church desires to be refreshed and to rest under the protection of her
Redeemer.

VIII. He adjures the believers not to disturb the peace of the Church. IX. The Lord,
appearing in the flesh, excites the Church to preach, because the long winter of
infidelity which had oppressed the world has passed, and He commands to detect and refute
the foul deceptions of heretics. X. The Church, favoring the commands of the Lord, prays
often that He may come to her to help through the inspiration of secret grace. XI. The
Church explains how the Gentiles attained the faith of Christ in order; and He rejoicing
in her vows, commands the faithful not to disturb her rest. XII. The synagogue marvels at
the faith inspired in the Church, devoted through the mortification of the flesh and the
power of prayer. XIII. She responds that she has come to the bed and the couch of the
peaceful King, that is, to the rest and internal refreshment of souls, and she excites
those who admired her to behold the beauty of the King.

XIV. Delighted with the faith of the Church, the Lord specifically commends all her
members, that is, each and every faithful person, with praise; and foretells that the rage
of persecutors will be inclined to her reverence, for whose love He Himself bore the
wounds of the cross. XV. He describes the sweetness of the doctrine of her preachers, the
fruits of their works, and the fragrance of the most delightful repute. XVI. He commits
her to be tested by the winds of tribulations, so that her constancy may be proved the
more. XVII. Conscious of her devotion, she prays that He would come to inspire her. XVIII.
The Lord, testifying that He has already come to her and has been delighted by her pious
works, commands the heavenly citizens to also rejoice in her good deeds. XIX. Resting from
the tumults of the world, the Church is roused by the voice of the Lord to correct some in
whom her hope and love had begun to grow cold; she, excusing herself by the love of rest,
begins to be kindled to act by His secret remorse, but the effect does not immediately
follow her beginnings; wherefore, seeing the virtues of great doctors, she casts away
whatever of worldly desires clung to her.

XX. In these faithful ones, she beseeches the more perfect that in times of her remorse or
prayer, they also commend her to the Lord. XXI. They, in turn, ask to be told something of
her virtues, that inflamed by their sweetness, they may be more fired up in her love.
XXII. She acts on the request, and chanting with appropriate praise the virtues and power
of his might, again asks in what minds his footsteps are usually found. XXIII. He responds
that He is delighted by the desires of the pious saints and fruitful works, and He gathers
all the perfected in the virtues of chastity to eternal joys. XXIV. Hearing this, the Lord
praises the devotion and actions of the Church; yet He also teaches that He is not greatly
desired in this life. XXV. He says the perfection of the whole Church should be preferred
to many through the world, many assemblies of false brothers, many choirs of the innocent.

XXVI. Hearing the Church being praised by the Lord, the synagogue also is incited to
admire her, especially since she is terrible to all her enemies by the invincible struggle
of virtues, which the Apostle teaches will happen at the end of the world. XXVII. The
Church responds and declares, through her doctors, what has been the cause of her military
preparation, namely, the care of all churches from which one Catholic Church is
constituted. XXVIII. And the synagogue confesses that she was troubled with sudden
astonishment at the preaching of the Gospel; rejoicing in her salutary efforts, the Church
asks that she may return to the recognition of her Redeemer. XXIX. But the Redeemer
Himself, agreeing to her entreaties, testifies that nothing in her should be seen more
than the diligence in virtues. XXX. Again, describing the praises of His beloved as was
customary, He first notes in the joining of her thighs the unity of both peoples believing
in and loving Him.

XXXI. She, caught up by His praise, seizes the word from His mouth, heaps up praise, and
prays for His coming, so that, with His cooperation, she may undertake the pious labors of
action or preaching. XXXII. Beginning anew from the origin of the Church, she desires the
Lord to be incarnate, so that by the support of human assumption, she may strengthen her
arm to be able to rise to the contemplation of divine glory XXXIII. She, rejoicing in His
desires, adjures believers from the Jews not to disturb the faith of the Gentiles.—XXXIV.
They, obeying His commands, marvel at her sudden conversion with a suspicious mind. XXXV.
He also admonishes the Church of the love by which He redeemed her through the tree of the
cross, and commands her to bear always the memory of Him in heart and work. XXXVI. He also
speaks to the synagogue about what should be done with the primitive Church from the
Gentiles, which still lacks those who can be ordained as doctors.

XXXVII. And He adds that if anyone among them is exalted in life and word, he should be
instructed in divine scriptures, so that he may be promoted to a degree; and if anyone is
of simpler nature, the examples of the saints should be proposed to strengthen him more in
faith. XXXVIII. She responds that she has been exalted by His gift and is capable in the
rank of a doctor in perfect men. XXXIX. And the Church, being called in the peace of her
Creator, declares that she has many peoples, marking that the nations of the Gentiles
belong to her. XL. The Lord, favoring these things, testifies that He cares for the whole
Church and commands those who bless to also undertake the ministry of preaching. XLI. The
Church, obeying His commands, beseeches Him to be often present in the hearts of the
faithful to assist in her spiritual endeavors.

The Song of Songs Reads Literally as Follows

Chapter 1. The Voice of the Church: Let him kiss me with the kiss of his mouth, for your
breasts are better than wine, fragrant with the best ointments. Your name is oil poured
out; therefore, the maidens loved you. Draw me after you, we will run to the fragrance of
your ointments. The king has brought me into his chambers; we will exult and rejoice in
you. Remembering your breasts more than wine, the righteous love you. Again the Voice of
the Church: I am black but beautiful, daughters of Jerusalem, like the tents of Kedar,
like the curtains of Solomon. Do not consider me, because I am dark, because the sun has
discolored me. The sons of my mother fought against me; they made me keeper of the
vineyards, but my own vineyard I have not kept. Tell me, you whom my soul loves, where you
pasture, where you lie down at noon, lest I begin to wander after the flocks of your
companions. If you do not know, O most beautiful among women, go out, and follow the
tracks of the sheep, and feed your kids beside the shepherds' tents. I have compared you,
my love, to my cavalry in Pharaoh's chariots. Your cheeks are beautiful like a turtle
dove's. Your neck is like a string of jewels. We will make you golden earrings studded
with silver. While the king was at his table, my spikenard gave forth its fragrance. My
beloved is to me a bundle of myrrh that will lie between my breasts. My beloved is to me a
cluster of henna in the vineyards of En-Gedi. Behold, you are beautiful, my love, behold,
you are beautiful; your eyes are doves. Behold, you are beautiful, my beloved, truly
delightful. Our bed is green. The beams of our house are cedars. Our rafters are
cypresses.

Chapter 2. I am the flower of the field, and the lily of the valleys. As the lily among
thorns, so is my beloved among the daughters. As the apple tree among the trees of the
forest, so is my beloved among the sons. I sit under his shadow with great delight, and
his fruit is sweet to my taste. The king brought me into his wine cellars, and he ordered
love in me. Sustain me with flowers, comfort me with apples, for I am sick of love. His
left hand is under my head, and his right hand will embrace me. I adjure you, O daughters
of Jerusalem, by the roes and by the hinds of the field, that you do not stir up nor awake
my love until he pleases. The voice of my beloved! Behold, he comes leaping upon the
mountains, skipping upon the hills. My beloved is like a roe or a young hart. Behold, he
stands behind our wall, he looks forth at the windows, showing himself through the
lattice. My beloved speaks and says to me, Rise up, my love, my fair one, and come away.
For behold, the winter is past, the rain is over and gone, the flowers appear on the
earth, the time of singing has come, and the voice of the turtle is heard in our land. The
fig tree puts forth her green figs, and the vines with the tender grape give a good smell.
Arise, my love, my fair one, and come away.

My dove, in the clefts of the rock, in the secret places of the stairs, let me see your
countenance, let me hear your voice; for your voice is sweet, and your countenance is
lovely. Take us the foxes, the little foxes, that spoil the vines: for our vines have
tender grapes. My beloved is mine, and I am his, he feeds among the lilies until the day
breaks and the shadows flee away. Turn, my beloved, and be like a roe or a young hart upon
the mountains of Bethel. Chapter 3. On my bed by night I sought him whom my soul loves. I
sought him, but found him not. I will rise now and go about the city; in the streets and
in the squares I will seek him whom my soul loves. I sought him, but found him not. The
watchmen found me, those who go about the city. Have you seen him whom my soul loves?
Scarcely had I passed them, when I found him whom my soul loves. I held him, and would not
let him go until I had brought him into my mother's house, and into the chamber of her who
conceived me. I adjure you, O daughters of Jerusalem, by the gazelles and the does of the
field, that you not stir up or awaken love until it pleases. Who is that coming up from
the wilderness, like a column of smoke, perfumed with myrrh and frankincense, with all the
fragrant powders of the merchant? Behold, the litter of Solomon! Around it are sixty
mighty men of the mighty men of Israel, all of them wearing swords and expert in war, each
with his sword at his thigh, against the terrors of the night. King Solomon made for
himself a carriage from the wood of Lebanon. He made its posts of silver, its back of
gold, its seat of purple; its interior was inlaid with love by the daughters of Jerusalem.
Go forth, O daughters of Zion, and look upon King Solomon, with the crown with which his
mother crowned him on the day of his wedding, on the day of the gladness of his heart.

Chapter 4. How beautiful you are, my friend, how beautiful you are! Your eyes are doves,
except for what lies inside. Your hair is like flocks of goats that have ascended from
Mount Gilead. Your teeth are like flocks of shorn sheep that have come up from the
washing. All of them bear twins, and none among them is barren. Like a scarlet thread are
your lips, and your words are sweet. Like a slice of pomegranate, so are your cheeks
except for what lies inside. Your neck is like the tower of David, built with turrets. A
thousand shields hang upon it, all the armor of the mighty. Your two breasts are like two
fawns, twins of a gazelle, that feed among the lilies until the day breathes and the
shadows flee. I will go to the mountain of myrrh, and to the hill of incense. You are
wholly beautiful, my friend, and there is no blemish in you. Come from Lebanon, my bride,
come from Lebanon, come. You shall be crowned from the top of Amana, from the peak of
Senir and Hermon, from the dens of lions, from the mountains of leopards. You have
ravished my heart, my sister, my bride, you have ravished my heart with one of your eyes
and with one chain of your neck. How beautiful are your breasts, my sister, my bride! Your
breasts are more beautiful than wine, and the fragrance of your ointments above all
spices. Your lips, my bride, drip honey, honey and milk are under your tongue;

and the scent of your garments is like the scent of incense. You are a garden enclosed, my
sister, my bride, a garden enclosed, a fountain sealed. Your shoots are an orchard of
pomegranates with all choicest fruits; henna with nard, nard and saffron, calamus and
cinnamon with all trees of frankincense, myrrh and aloes, with all the chief spices. A
fountain of gardens, a well of living waters, which flow vigorously from Lebanon. Awake,
north wind, and come, south wind; blow upon my garden, and let its spices flow. Chapter 5.
Let my beloved come into his garden, and eat the fruit of his trees; come into my garden,
my sister, my spouse. I have gathered my myrrh with my spices; I have eaten my honeycomb
with my honey; I have drunk my wine with my milk. Eat, O friends, and drink; drink deeply,
O beloved. I sleep, but my heart is awake. The voice of my beloved knocking: Open to me,
my sister, my love, my dove, my perfect one; for my head is wet with dew, my locks with
the drops of the night. I have put off my coat, how shall I put it on? I have washed my
feet, how shall I defile them? My beloved put his hand through the latch-opening, and my
heart was moved for him. I rose to open to my beloved; my hands dripped with myrrh, my
fingers with liquid myrrh, upon the handles of the bolt. I opened to my beloved; but my
beloved had turned away and was gone. My soul failed me when he spoke; I sought him, but
did not find him; I called him, but he gave no answer. The watchmen found me as they went
about the city; they struck me, they wounded me; the keepers of the walls took away my
veil from me. I adjure you, O daughters of Jerusalem, if you find my beloved, that you
tell him I am sick with love. What is your beloved more than another beloved, O fairest
among women?

What is your beloved more than another beloved, that you thus adjure us? My beloved is
radiant and ruddy, distinguished among ten thousand. His head is the finest gold; his
locks are wavy, black as a raven. His eyes are like doves beside streams of water, bathed
in milk, fitly set. His cheeks are like beds of spices, yielding perfume. His lips are
lilies, dripping liquid myrrh. His arms are rounded gold, set with jewels. His body is
polished ivory bedecked with sapphires. His legs are alabaster columns, set upon bases of
gold. His appearance is like Lebanon, choice as the cedars. His mouth is most sweet, and
he is altogether desirable. This is my beloved and this is my friend, O daughters of
Jerusalem. Where has your beloved gone, O fairest among women? Where has your beloved
turned, that we may seek him with you? Chapter 6. My beloved has descended into his garden
to the beds of spices, to feed in the gardens and to gather lilies. I am my beloved's and
my beloved is mine, he who feeds among the lilies. You are beautiful, my friend, sweet and
comely as Jerusalem, terrible as an army set in array. Turn your eyes away from me,
because they have made me flee. Your hair is like a flock of goats, which have appeared
from Gilead. Your teeth are like flocks of sheep, which have come up from the washing. All
bearing twins, and none barren among them. Like a slice of pomegranate, so are your
cheeks, without your eyes. Sixty are queens, and eighty concubines, and maidens without
number. One is my dove, my perfect one, she is the only one of her mother, the chosen one
of her who bore her. The daughters saw her and called her blessed, the queens and the
concubines, and they praised her.--Who is she that comes forth as the morning rising,
beautiful as the moon, selected as the sun, terrible as an army set in array? I went down
to the nut garden, to see the fruits of the valley; to see if the vine flowered, and the
pomegranates budded. I did not know, my soul troubled me, because of the chariots of
Amminadib. Return, return, O Shulammite, return, return, that we may look upon you.

Chapter 7. What will you see in the Shulammite, except the dance of the camps? How
beautiful are your steps in sandals, daughter of a prince! The curves of your thighs are
like ornaments, crafted by an artist's hand. Your navel is a rounded bowl, never lacking
mixed wine. Your belly is a heap of wheat, surrounded by lilies. Your two breasts are like
two fawns, twins of a gazelle. Your neck is like an ivory tower. Your eyes are like the
pools in Heshbon, near the gate of Bath Rabbim. Your nose is like the tower of Lebanon,
which looks towards Damascus. Your head crowns you like Mount Carmel, and the flowing
locks of your head are like royal purple bound in streams. How beautiful you are, and how
lovely, dearest in delights! Your stature is like a palm tree, and your breasts are like
clusters of fruit. I said, I will climb the palm tree, I will take hold of its fruit, and
your breasts will be like clusters of grapes, and the scent of your breath like apples.
Your mouth is like the best wine, worthy for my beloved to drink, moving smoothly for my
lips and teeth to taste. I am my beloved's, and his desire is for me. Come, my beloved,
let us go forth into the field, let us lodge in the villages, let us go early to the
vineyards, let us see if the vine has budded, if the blossoms have opened, if the
pomegranates are in bloom; there I will give you my love. The mandrakes give off their
fragrance, and at our gates are all choice fruits, new and old, which I have laid up for
you, my beloved.

Chapter 8. Who will give you to me as my brother, nursed at the breasts of my mother, so
that I may find you outside, and kiss you; and now no one will despise me. I will take
hold of you and bring you into the house of my mother, and into the chamber of her who
bore me; there you will teach me, and I will give you a cup of spiced wine and the juice
of my pomegranates. His left hand is under my head, and his right hand embraces me. I
adjure you, daughters of Jerusalem, that you do not stir up nor awaken my love until she
pleases. Who is this that comes up from the wilderness, flowing with delights, leaning
upon her beloved? Under the apple tree I awakened you; there your mother was corrupted,
there she who bore you was violated. Set me as a seal upon your heart, as a seal upon your
arm, for love is as strong as death, jealousy as cruel as the grave. Its flames are flames
of fire, a most vehement flame. Many waters cannot quench love, nor can the floods drown
it. If a man would give all the substance of his house for love, it would be utterly
despised. Our little sister has no breasts. What shall we do for our sister in the day
when she shall be spoken for? If she is a wall, we will build upon her a battlement of
silver.

If she is a door, we will enclose her with boards of cedar. I am a wall, and my breasts
are like towers, since I have become in his eyes as one finding peace. Solomon had a
vineyard at Baal-hamon; he let out the vineyard to keepers; everyone for the fruit thereof
was to bring a thousand pieces of silver. My vineyard, which is mine, is before me. You,
Solomon, may have the thousand, and those that keep its fruit, two hundred. You who dwell
in the gardens, the companions listen for your voice; let me hear it. Flee, my beloved,
and be like a gazelle or a young stag upon the mountains of spices.


COMMENTARY ON THE SONG OF SONGS
===============================

COMMENTARY ON THE SONG OF SONGS continued

BOOK II

The Song of Songs, in which that wisest of kings Solomon describes under the figure of the
bridegroom and the bride the mysteries of Christ and the Church, namely the eternal King
and His city, whoever wishes to read, must first remember that the entire congregation of
the elect is generally called the Church. Yet now, for the sake of distinction, that
portion of the faithful which preceded the times of the Lord's incarnation is called the
Synagogue; while that which followed is named the Church. For the old Scripture is
accustomed to designate the faithful people of that time by both terms. Both names,
however, are Greek: Synagogue means congregation in Latin, and Church means convocation.
By this name, it was more pleasing to call the faithful of this time, for a broader
knowledge of spiritual understanding. Because it is proper for those who know how to hear
and discern to be convoked; while stones or any other insensible things can be gathered
together. However, both parts of the righteous, share the same faith and love of Christ;
although they have different sacraments according to the reckoning of times, as the
apostle Peter testifies, who says: Why do you tempt God by putting a yoke on the neck of
the disciples, which neither our fathers nor we were able to bear? But we believe that
through the grace of our Lord Jesus Christ we shall be saved, even as they (Acts XV).

For just as we, now that the mystery of the Lord's incarnation, passion, and resurrection
has been accomplished, hope and believe to be saved, so too the earlier part of the
Church, still expecting the future incarnation, passion, and resurrection of the Lord and
Redeemer, believed that it would be saved through His grace, which it ardently desired to
come. Thus the voice of this part resounds first in the song of love; to whom the holy
prophets very often both pointed out the way of living and promised His advent, who, like
a bridegroom coming forth from his chamber, would grant the entire world the grace of a
new blessing, began, surpassing the voices of the heralds, to desire more the presence of
its King and Savior, saying:

Chapter 1

[Song of Solomon 1:2] -- Let him kiss me with the kiss of his mouth. Which is to say
openly: I beseech him not to always send angels, not prophets, to instruct me; may he
himself, who has been promised for so long, finally come, and enlighten me with the light
of his presence, and, as if offering a kiss, comfort me by speaking with his own mouth;
but also receive patiently the touch of my mouth, that is, not disdain to hear and
instruct me when I inquire about the way of salvation. This desire of hers is known to
have been fulfilled when, as we read in the Gospel: Jesus sat on the mountain, and his
disciples came to him, and he opened his mouth and taught them, saying: Blessed are the
poor in spirit, for theirs is the kingdom of heaven (Matt. V). And again, when he reminded
his disciples of the dignity of his presence, that is, of his coming in the flesh, saying:
Blessed are the eyes that see what you see. For I say to you, many kings and prophets
desired to see what you see, and did not see it; and to hear what you hear, and did not
hear it (Luke X). He also then opened his mouth to promise the unheard-of joys of the
heavenly kingdom, when he had so often before opened the mouths of the prophets, who were
promising his coming to the world.

But when the Synagogue, desiring the Lord to come, said through the prophets who
proclaimed him, Let him kiss me with the kiss of his mouth, that is, may he himself impart
to me the gifts of his doctrine, she suddenly turned her words to the very one for whom
she was burning with desire, adding: For your breasts are better than wine. As if she were
openly saying: Therefore I desire you to come, to be refreshed by your eyes, because the
sweetness of your presence incomparably surpasses all the gifts which you sent through the
heralds of your coming. Indeed, he says that wine represents the fervor of legal
knowledge, and the breasts represent the rudiments of evangelical faith. About which Paul
says: I have given you milk to drink, not solid food (I Cor. III). And again: For I
decided to know nothing among you except Jesus Christ, and him crucified (I Cor. II).
Thus, the breasts of the bridegroom are better than wine, because the rudiments of the New
Testament immediately render those regenerated by water and the Spirit ready for the entry
into heavenly life, which the long observance of the law could by no means accomplish, not
even in those who, inflamed by the taste of heavenly sweetness, could truly say to God
with the Psalmist: And your cup that intoxicates, how glorious it is (Psal. XXII)! The
Apostle confirms this, saying: For the law made nothing perfect (Hebr. VII).

But if the breasts of Christ, that is, the beginnings of the Lord's faith, are better than
the wine of the law, how much more does the wine of Christ, that is, the perfection of
evangelical doctrine, surpass all legal ceremonies! If the sacraments of His incarnation
lead to life, how much more do the recognition of His divinity and the glory of His
vision! For the bridegroom himself signifies that he has not only milk, but also wine,
when he says later: I drank my wine with my milk. How much his wine excelled the wine of
the law, he mystically signifies in the Gospel, where, when the old wine failed at the
typical nuptials of the Church, he himself made new wine from water, truly worthy of
greater praise. And rightly does he call the bridegroom's breasts by a member of a woman's
body, to manifestly speak figuratively from the very beginning of the song. Just as in the
Apocalypse, which is also a typical book, when John says about Him: I saw in the midst of
the seven golden lampstands one resembling a Son of man, dressed in a long robe (Apoc. I).
He adds, And he was girded about the breasts with a golden girdle. Nor does the bridegroom
himself, that is, our Lord, refuse to transfer to himself the figure of the female sex,
when through Isaiah he says: Shall I, who cause others to bring forth, not bring forth
myself? says the Lord. If I who grant generation to others, will I be sterile?

And again: As a mother comforts her child, so I will comfort you (Isa. LII). And in the
Gospel to the unbelieving city: How often have I desired to gather your children together,
as a hen gathers her chicks under her wings, and you were not willing (Matth. XXIII)?

Song of Songs 1:3

The fragrance of the finest ointments. The finest ointments are the gifts of the Holy
Spirit, by which the breasts of Christ have a fragrance, because the holy teachers, the
ministers of the evangelical milk, progress in the love of virtues through the anointing
of the Spirit. And indeed the ointments were good, with which the prophets and priests
were visibly anointed under the law; but those ointments are the finest with which the
apostles and their successors are invisibly anointed. Of these Paul says: And He who
anointed us is God, and who sealed us, and gave us the pledge of the Spirit in our hearts
(2 Cor. 1). And the apostle John: And the anointing which you have received from Him,
remains in you (1 John 2). And you do not need anyone to teach you, but as His anointing
teaches you about all things, etc. (Ibid.). Also, they are fragrant with the finest
ointments when they spread the reputation of their good works or preaching far and wide;
just as they themselves say: But thanks be to God, who always leads us in triumph in
Christ Jesus, and manifests the fragrance of His knowledge through us in every place (2
Cor. 2). Moreover, he gives the reason why His breasts are fragrant with the finest
ointments, while he adds:

Song of Songs 1:3

Oil poured forth is your name. Nor is it to be wondered if his limbs exude with ointments,
for he himself received his name from oil, so that by anointing he is called Christ, that
is, the anointed one. That anointing indeed of which Peter says: "How God anointed him
with the Holy Spirit and with power" (Acts 10). For indeed, the Holy Spirit is accustomed
to be understood by the name of oil, as the prophet testifies, who in the praises of the
same bridegroom says: "God, your God, has anointed you with the oil of gladness beyond
your companions" (Psalms 45). Therefore, his name is not oil dropped, but poured forth,
because as his precursor said of him: "God does not give the Spirit by measure. The Father
loves the Son and has given all things into his hand" (John 3). He is also rightly
considered by the name of poured oil among his elect, upon whom, appearing in the flesh,
he lavishly poured out the gift of his Spirit, so that the things once held secret in one
nation, Judea, now, by clear grace, flooded the ends of the whole world, fulfilling the
prophecy which said: "I will pour out my Spirit on all flesh" (Joel 2). Explaining this,
the apostle Peter said: "Exalted therefore at the right hand of God, and having received
the promise of the Holy Spirit from the Father, he has poured forth this gift which you
see and hear" (Acts 2). Therefore, his name is oil poured forth, because it is rightly
named for what it is, that is, full of the Holy Spirit, rightly named for what his gift of
the Spirit works, anointing the hearts of the elect.

Song of Songs 1:3

Therefore, the young maidens have loved you. He calls young maidens the souls which,
reborn in Christ, have cast away the filth of the old man. These adhere so much more to
the love of their Creator, as they recognize themselves to receive solely by His grace,
both the remission of sins and the gifts of the Spirit, through which they advance in
virtues. Hence, they openly profess and say that the Love of God, namely the root of all
virtues, has been poured into our hearts through the Holy Spirit who has been given to us
(Rom. V). It is also not to be doubted that the earlier saints loved the Lord with a
perfect love, and that their pious throngs can mystically be called young maidens, who
trampled the examples of the old sinner through the faith of truth, and pursued the
rewards of a new life with undoubting hope. Therefore, one of them, certain already of the
future good things, speaks to his soul, saying: Your youth will be renewed like the
eagle's (Psal. CII). But these things now more aptly fit the heirs of the New Testament,
because they are specifically regenerated to God as sons of adoption through the washing
of grace. The more they love Him, the greater gifts they receive from Him, so that as soon
as they are freed from the flesh, if they have lived rightly, they ascend to the joys of
the heavenly kingdom.

Song of Songs 1:4

Draw me, we will run after you. So far, this is the voice of the Synagogue; that is, of
that people who, faithfully devoted, anticipated the incarnation of the Savior, who
responded with the prophets preaching for a long time at the beginning of the song: Let
him kiss me with the kiss of his mouth; that is, let him appear himself, and speaking
mouth to mouth, may he grant me examples of living, and gifts. Then, in the following
verses, she indicated what kind of gifts those would be, how much to be loved by chaste
souls. Hence, the voice of the Church is introduced, that is, of those who came to faith
after the time of his incarnation. For she first prayed for the Lord to come and bring her
the kiss of peace; this one, knowing he has now come in the flesh and already ascended to
heaven, no longer asks him to descend to her in the same way, but rather desires to follow
him to heaven. Which, seeing that it cannot be done by herself, rightly implores the
guidance of him to whom she wishes to come. Draw me, she says, we will run after you. As
if she plainly says: Indeed, we would wish to run in your ways, to follow the footsteps of
your works which you marked living on earth, to reach you presiding in heaven; but because
without you we can do nothing, we pray that you deign to give us your hand;

help us running to you with your assistance. Thus, indeed, we can only rightly run and
finish the race if we run with you as leader and helper. Hence the Apostle, who boasts,
saying: I have fought the good fight, I have finished the race, I have kept the faith (II
Tim. II), in another place clearly teaches whether he could direct his steps by himself,
or ran being drawn by the Lord, saying: But I labored more abundantly than they all: yet
not I, but the grace of God which was with me (I Cor. XV). Though it is said in the
singular number, Draw me, it is joined, We will run, because the Church of Christ is one
throughout the world, and it consists of many faithful souls; who in this place are called
maidens, due to the life of new conversation.

Song of Songs 1:4

The king has brought me into his chambers. The eternal king's chambers are the inner joys
of the heavenly homeland, into which the holy Church has now been brought through faith
and will be fully brought in the future through reality. The bride, that is, the Church of
Christ, speaks to the young maidens, the faithful souls, her members newly reborn in
Christ. Therefore, I beseech the bridegroom to help us, running after him, by giving his
hand, lest we fail; because I have already tasted the sweetness of the heavenly kingdom, I
have already tasted and seen that the Lord is good. I have already known the good things
prepared for me in heaven, revealed by him. And then, turning to the one who revealed
these things to her, her king and Lord, she hastens to give thanks for his benefits,
saying: [Song of Solomon 1:4] -- We will exult and rejoice in you, etc. Which is to say
openly, By no means do we exalt ourselves for the received gifts; but in everything that
we live well, we exult, indeed, we will always exult and rejoice in your mercy;
remembering always, how much kindness you have shown us, in how you have been pleased to
mitigate the austerity of the law with the grace of evangelical faith.

Song of Songs 1:4

The righteous love you. Therefore, not in ourselves, but we will exult and rejoice in you,
mindful of your gifts, because all those who are upright in heart have learned that you
are to be loved before all and above all. Nor can those who prefer anything to your love
be completely righteous, from whom alone they have whatever good they possess. And
consider what he said earlier: The young maidens loved you; but now, he says, The
righteous love you. And it should be gathered that he called youth nothing other than the
uprightness of heart, when those who have cast off the impurity of the old man put on the
new man, which is created according to God in justice, and holiness, and truth. Likewise,
the righteous love you, because no one can truly love the Lord unless they are upright.
For whoever violates the righteousness of justice by deed, word, or even thought, in a
wicked manner, vainly say they love the Creator, whose commands they despise. For this is
the love of God, that we keep his commandments, as the evangelist John testifies (1
Epistle V). But after the holy Church has been brought into the cellars of Christ, namely
through the knowledge and hope of heavenly goods, after she has learned to love him with
an upright heart, and to rejoice and exult only in his grace, it remains to show what
struggle she undergoes for the same love of him, and what affliction she endures for the
acquisition of the goods she has tasted.

Song of Songs 1:5

I am black, etc. Black evidently from the adversity of oppressions, but beautiful in the
comeliness of virtues; truly, the more beautiful in the sight of the internal judge, the
more harassed and seemingly defiled by the greater oppressions of the foolish. However,
the daughters of Jerusalem, to whom she speaks, are called souls imbued with heavenly
sacraments, longing for the home of the heavenly homeland. For consoling these in her
tribulations, the holy mother says: I am black, but beautiful, daughters of Jerusalem. As
if she plainly says, Indeed, I appear very vile in the eyes of the persecutors; but before
God, I shine gloriously in the confession of truth. Therefore, it does not behove you to
be saddened in this exile of labors, who remember that you are citizens of the heavenly
homeland, who hasten toward the vision of eternal peace through the adversities of the
fleeting world.

Song of Songs 1:5

Like the tents of Kedar, etc. Kedar was the son of Ishmael, of whom it was said: His hand
against all, and the hand of all against him (Gen. XVII). The truth of which prophecy is
proven today by the nation of the Saracens, who are hated by all and descended from him:
and the Psalmist, besieged by afflictions, affirms this when he says: I have lived with
those who dwell in Kedar, my soul has been a long-time sojourner. With those who hate
peace, I was peaceful (Psal. CXIX). For neither is it read that David suffered any hatred
from the Ishmaelites themselves; but wanting to exaggerate the evils he suffered from Saul
or his other adversaries, he lamented that he was vexed by the wickedness of the nation,
which never sought peace with anyone. On the contrary, Solomon was peaceful both in name
and in life. Hence, as Scripture testifies, all the kings of the lands desired to see the
face of Solomon, to hear the wisdom that God had given into his heart. Therefore, he says:
I am black but beautiful, like the tents of Kedar, like the curtains of Solomon; it is
distinguished thus: she is black as the tents of Kedar, beautiful as the curtains of
Solomon. For the holy Church, often darkened by the afflictions of unbelievers, seems as
if it were an enemy to the entire world, fulfilling the word the Lord said, And you will
be hated by all because of my name (Matt. X).

Thus, she is always beautiful in the sight of her Redeemer, as if truly worthy to be
visited by the King of peace himself. And it should be noted that Kedar, by its very name,
which signifies darkness, hints at either wicked men or unclean spirits. Just as Solomon,
who is interpreted as peaceful, also indicates by the mystery of the name itself; of whom
it is written, His empire will be multiplied, and peace will have no end; upon the throne
of David and upon his kingdom, and so on (Isaiah IX). And when it is said that the Church
is black like the tents of Kedar, it is placed not for truth, but for the estimation of
the foolish, who think it provides a dwelling for vices or evil spirits within itself. But
when it is called beautiful as the curtains of Solomon, it is placed as an example of
truth, because, as Solomon was accustomed to make tents for himself out of the skins of
dead animals, so the Lord gathers the Church for himself out of those animals who have
learned to renounce carnal desires. Hence he said to all: If anyone wishes to come after
me, let him deny himself, and take up his cross, and follow me (Matt. XVI). And the
Apostle says, Mortify therefore your members which are upon the earth (Coloss. III). Some,
reading this sentence thus, Black am I but beautiful, say that the Church is black in her
carnal members or false brethren, like the tents of Kedar;

but beautiful in her spiritual members, like the curtains of Solomon. But if we pay
attention to what is written about the Lord, We saw him, and he had neither form nor
beauty (Isaiah LIII); which was said not about his sin, for he had absolutely no sin, but
about his passion, it is evident that the Church too, not because of sins or the vices of
sinners, but because of her temptations and her sufferings, with which she is constantly
exercised, claims to be black. This sense is affirmed also by the following words, when it
is said:

Song of Songs 1:6

Do not consider me because I am dark, etc. Which is to say openly: Do not marvel at me, O
daughters of Jerusalem, that is, souls devoted to God, because I am despised by men,
because the heat of temptations, which for my inner beauty I do not cease to endure, has
rendered me outwardly dark, whom, nonetheless, the heavenly grace has granted to be
inwardly charming. Which is like the apostle Peter: Beloved, do not be surprised at the
fiery trial when it comes upon you to test you, as though something strange were happening
to you, but rejoice insofar as you share Christ's sufferings (1 Peter 4). And indeed,
sometimes the name of the Lord Himself is signified by the sun, as it is said of His
ascension: The sun was lifted up, and the moon stood still in its place; sometimes of His
chosen ones, as He says: The righteous shall shine like the sun in the kingdom of their
Father (Matthew 13). But in this place, it is better that the fervor of tribulations be
figured by the appellation of the sun, according to what He Himself says about seeds sown
on the rock: When the sun rose, they were scorched; and because they had no root, they
withered away (Matthew 13). Which, later explaining it, He says thus: When tribulation or
persecution arises on account of the word, immediately they fall away (Matthew 13),
clearly declaring that tribulation and persecution are figured by the term "sun.

Just as those who reside quietly at home often have whiter limbs, while those who work in
the vineyard or garden or any other outdoor labor often have darker limbs due to much sun,
so does the holy Church, the more earnestly she girds herself for spiritual combat,
perceive fiercer snares of the old enemy rising against her. And just as the sinner is
often praised in the desires of his soul, and he who commits iniquity is blessed, so
sometimes the just man is reproached in the virtues of his soul; and he who acts rightly
is cursed, as Paul attests, who says: We bless when reviled; we endure persecution; when
slandered, we entreat (1 Corinthians 4). But He Himself, whose cause it is for which it
happens, teaches the faithful that this ensnarement of blasphemy should be of little
account, indeed that they should rejoice in it, saying, "Blessed are you when men curse
you; and if they persecute you and say all manner of evil against you, and so forth
(Matthew V). Because therefore the holy Church sees itself adorned internally with faith
and virtues, but bears witness that it is burned externally by persecutions, it remains to
show whence it endured the first rage of persecution. It follows:

Song of Songs 1:6

"The sons of my mother fought against me, etc. It is the voice of the primitive Church,
which receives the wars of tribulations from the Synagogue itself, from which it derives
its carnal origin, as the Acts of the Apostles most fully teach. In this sentence,
firstly, it must be noted that the bride of Christ rightly asserts that she has been
darkened by the sun, who used to work as a subordinate laborer cultivating and guarding
the vineyard. There was, however, one vineyard of Christ in Jerusalem, namely the
primitive Church itself, which on the day of Pentecost, that is, on the fiftieth day after
the resurrection of the Lord, was dedicated by the coming of the Holy Spirit. At that
time, its guardians were the apostles themselves. But after the persecution occurred,
during the time of the blessed martyr Stephen, all were dispersed throughout the regions
of Judea and Samaria, except for the apostles, it happened that there were many vineyards,
that is, many churches of Christ in various places, preaching the word to those who were
dispersed here and there. Indeed, by the action of divine providence, this dispersion of
the Church of Jerusalem was the occasion for establishing many churches. Hence it is well
that our codices have "They were scattered; in Greek it says diesparisan, that is, "they
were disseminated throughout the regions of Judea and Samaria. And shortly after, "Those
who were disseminated went about evangelizing the word of God:

because the Jewish persecutors, indeed wishing to overthrow the Church, unwillingly spread
the seed of the word more widely, and by persecuting one Church in Jerusalem, unwillingly
caused many Churches to exist widely. So, when the primitive Church said it was darkened
by afflictions, because the sons of its mother, that is, the parricidal Synagogue, hated
and attacked it, it immediately added how much it had profited from these same
afflictions, adding in the person of those to whom the care of preaching was entrusted:
"They made me keeper of the vineyards, but my own vineyard I have not kept."

Song of Songs 1:6

And as if to say openly, "The bitterness of my persecutors has brought me such advantage
and utility, that I have become the keeper of many vineyards, that is, churches of Christ,
after the primitive vineyard, that is, the Church which I first began to establish and
guard in Jerusalem, was scattered by their multitude. But the not keeping of the vineyard
is to be referred not to the mind, but to the place: for indeed at that time, a
significant part of the Church withdrew from Jerusalem due to persecution, which
nonetheless retained the entire integrity of faith fixed in the heart, and even took up
the duty of preaching with devout mouth, as we have said before. Some think that this
phrase, 'They made me the keeper in the vineyards, my own vineyard I have not kept,'
should be distinguished in such a way that by the name of 'vineyard,' the Church of Christ
is indicated; but by the appellation 'vineyards,' the various decrees of the law and the
diverse traditions of the Pharisees are understood. And they say, 'They have placed the
Church among the vineyards,' who compelled the faithful to be circumcised, and to observe
the ceremonies of the carnal law. Among these was he who said, 'And frequently punishing
them in all the synagogues who believed, I will persecute them even to foreign cities'
(Acts XXII).

Therefore, he did not keep his own vineyard, with no small number of the faithful being
scattered by him from Jerusalem, as if hewing down the branches of the heavenly vineyard.
Yet the root of it could by no means be uprooted. But because the greater the adversity
that tempts the faith of the elect, the more urgently it is necessary that they invoke the
Redeemer's help, fittingly the holy Church, after lamenting that the sons of her mother
rose up against her, and that her vineyard was shaken by their invasion, mindful of the
Lord's promise where He said, 'In the world you will have tribulation; but be of good
cheer, I have overcome the world' (John XVI), with a solicitous heart turned to Him,
prays, saying:

Song of Songs 1:7

Tell me, O you whom my soul loves, where you pasture, etc. Well indeed does she call him
whom she seeks for protection, the beloved of her soul, because the more serious the
danger from which she wishes to be rescued, the more she loves him through whom she knows
she will be saved. This is similar to what the Psalmist says, "I will love you, O Lord, my
strength" (Psalm 17). Which openly means, Therefore I do not cease to love you with all my
mind, because I perceive that without your grace I can have no strength. She also implies
that he is a shepherd, saying, Where you pasture, where you lie at midday. According to
what he himself testifies in the Gospel: "I am the good shepherd, and I know my sheep, and
my sheep know me" (John 10). He who pastures his sheep lies among them at midday, because
he refreshes the hearts of his faithful ones with the memory of heavenly sweetness, so
that they do not wither in the heat of temptations, and he is accustomed to mercifully
dwell in them. Thus also the Psalmist says, "The Lord is my shepherd; I shall not want. He
makes me lie down in green pastures" (Psalm 23). Hence John says, "He who abides in love
abides in God, and God in him" (1 John 4). Therefore, because many false prophets go out
into the world, saying "Look, here is Christ," or "There he is" (Matthew 24), the Church
of Christ must always carefully discern who they are in whom he can be found, both in
their profession and in their deeds; and she must implore him with pious words to deign to
reveal himself: Tell me, she says, O you whom my soul loves, where you pasture, where you
lie at midday.

Song of Songs 1:7

"That I may not begin to wander among the flocks of your companions, etc. As if he says
openly, Because the multifarious persecution by my adversaries affects me like the heat of
the midday; I beseech you to declare to me, O my Redeemer and Protector, in which places I
might find those who are refreshed by the grace of your presence, and what are those
teachings among all that align with your evangelical truth, lest, with your help being
delayed, I might perhaps stumble upon the congregations of those who err, for without your
guidance, I can in no way enter the path of truth. For even heretics can not
inappropriately be called his companions, inasmuch as they carry around either the
confession or the mysteries of his name. Did not the bride of Christ do this, when the
false apostles came to Antioch, namely, his companions, and preached, Except you be
circumcised according to Moses, you cannot be saved (Acts XV), already wearied by no small
fervor of sedition and question, finally sent Paul and Barnabas to the apostles and elders
in Jerusalem, to more certainly discern what was the truth of the Gospel? And after the
conflict was finished, it was proven among them, whom James, and Cephas, and John, and the
other apostles educated, that the Lord Christ was the shepherd and dweller, and that his
flock, the Church, was to be safeguarded from the flocks of companions, that is, from the
people of the heretics.

Did not the bride of Christ also do this in subsequent times, when the sons of her mother
fought against her, that is, when heresies rose up against her from within her, soon
diligently seeking what was the truth of faith, by convening the councils of the Fathers?
But, because the same bride, that is, the Church of Christ, while seeking the help of his
presence in her tribulations, adds on behalf of the weak. That I may not begin to wander
among the flocks of your companions, he immediately rebukes the same trepidation with kind
reproof, as if saying that evangelical thing, Ye of little faith, why did you doubt (Matt.
XIV)? For it follows:

Song of Songs 1:8

If you do not know yourself, O fairest among women, go forth, etc. Why, he says, do you
speak in such a way as if you could by any means be abandoned by me amidst temptation, and
you complain that you have been darkened by the excessive fervor in guarding our vineyard
from the enemies, as if by the sun of midday, which I myself have endowed through the
washing of regeneration to be already fair among women, that is, among the synagogues of
other doctrines, but I have decided that you should be rendered much fairer by the
examination of tribulations? But if you perhaps do not know this, do you not now remember
that no one is crowned unless he has competed according to the rules (II Tim. II)?
Withdraw from my company, and follow after the footsteps of the flocks; that is, imitate
the acts of those who err, although I have decreed you rather to be the keeper of my one
flock, which was to have one fold and one shepherd.

Song of Songs 1:8

And feed your kids beside the tents of the shepherds. That is, feed lost listeners, having
followed the doctrines of foolish teachers, abandoning the words of the wise, which are
given by the counsel of teachers from one shepherd. For indeed if you love me, I have
ordered you to feed my lambs, that is, the souls serving me simply and innocently with the
word of salvation; I have wanted you to devote such care to this duty, that you would
prefer to endure all adverse things, even to undergo the torment of death itself, rather
than desist from their feeding. But if you do not know that you have been betrothed to me
under such a condition, rather feed your kids, that is, those united with erring teachers,
yielding to the luxurious and proud; who are rightly called kids, and your kids, namely,
who are to be placed on the left in judgment. Yours indeed, because they are not
instructed according to the rule of my commandments, but rather according to your errors,
that is, those whom you retained before you were joined to me. However, the Lord does not
say this by commanding, but rather by threatening, and by indicating what happens to those
who, not bearing the adversities of temptations, separate themselves from the unity of the
peace of the church. As in the Gospel, when he says: Either make the tree good and its
fruit good; or make the tree bad and its fruit bad (Matt. XII). He does not command us to
do evil, but teaches what reward awaits evildoers. Because indeed the Lord does not want
the holy Church to be ignorant of itself, but earnestly desires it to learn what it has
received from him as gifts, and what it must suffer or do for his love, he consequently
indicates to it what its state is when he adds:

Song of Songs 1:9

I have likened you, my friend, to my horse-drawn chariots of Pharaoh. For indeed, He calls
His cavalry the army of the children of Israel, whom He freed from Egyptian bondage,
leading them across the Red Sea into the desert, and brought into the land of the
inheritance promised long ago, while the chariots of Pharaoh, which pursued them and
wanted to drag them back to servitude, were drowned in the same sea. He calls it a cavalry
because just as a charioteer is accustomed to presiding over his cavalry, so the Lord
Himself then presided over that people, governing and leading them through the path of
salvation. And He compared His Church, which He made His friend through the water of
regeneration, to that cavalry: for just as the people were indeed greatly terrified by the
approaching chariots of Pharaoh, but were nevertheless saved by heavenly protection, so He
has always taught the Church to trust in His protection amidst the threats of persecutors.
For even the fact that a pillar of fire then illuminated the people of God, while thick
darkness overshadowed the Egyptian troops, so that throughout the whole night they
couldn't approach each other; this too never ceases to happen in the night of this age,
when the divine dispensation, separating the just from the reprobate with precise
judgment, illuminates the just with His grace, but leaves the others in the deserved
blindness.

And even this, when they came to the Red Sea, the children of Israel were freed with the
waters divided, while the Egyptians, with the waters returning upon them, were drowned
with their horses and chariots, is it not evident that the very wave of death, which will
face all mortals, carries the wicked to destruction, but opens the path to salvation for
the pious? The other events too, which we read happened to the cavalry of God, that is,
the people of Israel, during the time of the Egyptian persecution, are found, the more
diligently they are explained, the more clearly they reveal themselves as a foreshadowing
in the holy universal Church, of which that was a part. And since it is taught in this
verse how the Lord protects the Church amidst adversities, it remains to be shown how much
the Church itself maintains the love of the same Lord and protector in the face of
adversities. It is added:

Song of Songs 1:10

Your cheeks are beautiful, etc. It is said to be the nature of the turtle-dove that, if
deprived by the loss of its mate, it does not unite with another. This suitably applies to
the chastity of the Church, which, although widowed by the death of its Lord and
Bridegroom, is so bound by His memory—knowing that He has risen from the dead and now
reigns in heaven—that it cannot accept the company of others, content with the love of Him
alone, to whom it hopes eventually to reach. Hence, instructed by the words of an
excellent teacher, it usually declares that neither death, nor life, nor angels, nor
rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor any
other creature can separate us from the love of God, which is in Christ Jesus our Lord
(Rom. VIII). Therefore, since the seat of modesty is typically in the cheeks, it is
rightly said to the holy Church, fearing that it might stray from the way of truth through
the examples of the wicked (as it says: Lest I begin to wander through the flocks of your
companions), by the response of Truth itself: Your cheeks are beautiful, like those of a
turtle-dove. This means, I have adorned you with such a virtue of saving modesty that you
may never be corrupted, either by the desire of transient things or by the hearing of
perverse doctrines, from the chastity of the faith promised to me. And what is the
greatest grace for preserving this sobriety, He reveals by adding the following.

Song of Songs 1:10

Your neck is like jewels, etc. Through the neck, we transfer food into the body to be
nourished, and we utter words to reveal the secrets of our hearts to others. Thus, rightly
in the neck of the Church, the figure of teachers is designated, who instruct the ignorant
with the word of edification, and with the office of the same instruction, transmit the
food of salvation to the members of the holy Church entrusted to them. This neck rightly
resembles necklaces. Necklaces are ornaments that usually hang on the necks of virgins.
Although by the word "necklaces," sometimes all ornaments of matrons are denoted, because
the steadfastness of spiritual teachers is fortified and adorned with heavenly virtues, as
they show by their deeds what they teach with their words. Little chains are also
ornaments for the neck of a virgin; namely, chains of gold interwoven with small rods, and
sometimes varied with added silver rods, as this thought proves, which take their name
from the resemblance to the sea eel. These aptly signify the woven nature of the divine
Scriptures, by which the beauty of the holy Church increases, as each of the faithful,
seeing the sayings and deeds of the fathers, strives to shine more and more with virtues.
For the gold, from which the little chains are said to be made, is the brightness of
spiritual understanding; the silver, with which they are said to be interwoven, is
considered the brightness of heavenly eloquence.

What he promises in the plural number, "We will make for you," is about those through whom
the sacred Scripture, by the acting and cooperating Spirit of God, was ministered to us;
many of whom, at the time when Solomon was prophesying this, were yet to come. Therefore,
he surrounds the neck of the bride with golden little chains, interwoven with silver,
because he prepared divine apexes to be instilled in those he placed in charge of teaching
the faithful in the Church. He surrounds his neck with little necklaces composed of
craftsmanship, while every faithful soul, in all that it speaks and acts, indeed in all
that it lives and breathes, continually directs its attention to the Holy Scriptures,
diligently guiding its mind and words according to their examples. Thus this little verse
is connected to the previous one, stating that they are beautiful like the cheeks of the
holy Church's turtle-dove, that is, its inviolate modesty persists; because frequent
meditation on the divine Scripture does not allow it to err. The ancient translation has
this passage: "We will make gold likenesses for you with silver markings until the king is
in his resting place. In which assuredly, the brightness of the heavenly homeland is
properly expressed by the name of gold, whose likenesses, and not that incorruptible
brightness itself, are shown to us in this life through the Holy Scriptures, the Apostle
saying: "For now we see through a glass darkly, that is, in likenesses; but then face to
face" (I Cor. XIII).

Finally, Moses himself, to whom, as we read in Exodus, God spoke face to face, as a man
speaks to his friend (Exod. XXXIII), knowing that he had not seen His glory itself,
prayed, saying: "If I have found grace in your sight, show me your way, that I may know
you," and again, he said, "Show me your glory"; which the Lord also revealed when
responding to him, saying, "You will not be able to see my face; for no man shall see me
and live" (Exod. XXXIII). Therefore, the vision of the divine face is not denied to us,
but it is denied to those still living in this mortality; yet, it is promised to the pure-
hearted in the future. Furthermore, this likeness of his face and perpetual beatitude is
shown not only to the fathers, appearing in the angels of the Lord, but it is also not
obscurely shown to us reading the writings of the fathers today, as we strive with our
mind always to retain what they said about the glory of the heavenly homeland and
continually sigh to see it. These likenesses with the distinctions are made of silver
because with the shine of spiritual words, heavenly mysteries are revealed to us. And
because in this life alone, and not in the future, we need the comforts and aids of such
likenesses, it is aptly added:

Song of Songs 1:12

As long as the king is at his recline. That is, as long as Christ is in his secret, and
has not yet appeared to us in the glory of his Father, to render to each according to his
work. Then indeed, as Isaiah says: "The eyes of the saints will see the king in his
beauty" (Isaiah XXXIII). And hence the Apostle also says: "Your life is hidden with Christ
in God. When Christ, our life, appears, then you also will appear with him in glory"
(Colossians VIII). But he was in his recline, that is, in his hidden place, the king
Christ, not only before his incarnation and ascension into heaven, but even at that time
when he appeared visibly to the world in the flesh, because not then either did he show
the clarification of the assumed humanity or the eternal glory of divinity to his faithful
who remained with him in the flesh, which he promised to all the elect as a reward of
faith in the future life. However, our edition, which is translated from the Hebrew
source, joins the end of this verse, where it is said: "As long as the king is at his
recline," to the following verse, which is to be discussed henceforth. But the Church,
having received so many gifts or promises from her Creator, immediately responded, and
declared with what devotion of works she received them, by adding, saying:

Song of Songs 1:12

While the king was at his table, etc. However, he calls the king's table the time of his
incarnation, through which he deigned to humble himself for us and be lowered so that we
might be raised. In this table, he also wished to refresh his church with vital food and
himself to be refreshed by its good deeds. Hence, he says: I am the living bread that came
down from heaven. If anyone eats of this bread, he will live forever (John 6). And again,
speaking to the disciples about the believing peoples, he says: I have food to eat that
you do not know about (John 4). Truly the smell of nard represents the fragrance of good
action. While the king was at his table, he says, my nard gave its scent: because when the
Son of God appeared in the flesh, the Church grew in the fervor of heavenly virtues. Not
that it did not have spiritual and God-devoted men before his incarnation, but because
without any doubt, it then dedicated itself to more rigorous pursuits of virtues when it
realized that the entrance to the heavenly kingdom would be open to all who live rightly
as soon as they were freed from the bonds of the flesh.

It should be noted that the description of this verse was also literally fulfilled in the
deeds of Mary Magdalene, who held the type of the Church, when she, with the Lord
reclining at the dinner, poured ointment of nard on his head and feet, and the house was
filled with the fragrance of the ointment, as the holy Gospels testify. In one Gospel, it
is also indicated what the nature of this nard is when it says: A woman came having an
alabaster flask of very costly ointment of pure nard (Mark 14): because its tops spread
like spikes; therefore, the perfumers celebrate the spikes and leaves of the nard with
twin gifts. Physiologists write that it is principal among ointments. Hence, it was
suitably prepared for the anointing of the Lord's body. Moreover, it is a shrub, they say,
with a heavy and thick root, but short, black, and fragile, although it is oily, smelling
like cypress with a harsh taste, a small and dense leaf. There are many kinds of it, but
all are precious, except the Indian one, which is more precious.

Song of Songs 1:13

A bundle of myrrh is my beloved to me, etc. And this, according to the letter, we read was
fulfilled concerning our Savior when, after His passion was accomplished and His body
taken down from the cross, Nicodemus came, bringing a mixture of myrrh and aloes, about a
hundred pounds' weight. And they took His body and wrapped it in linen cloths with spices.
Therefore, the beloved of the Church was made a bundle of myrrh when the Lord, anointed
with myrrh and aloe, was wrapped in linen cloths: indeed, this bundle abides between the
breasts of the bride when the Church unceasingly meditates in her innermost heart on the
death of her Redeemer. For who does not know that the place between the breasts is the
heart? And the bundle of myrrh shall abide between the breasts of the bride when every
soul consecrated to God strives, with intent mind, as much as it can, to imitate the death
of Him by whom it knows itself redeemed, mindful of that apostolic saying, "Those who
belong to Christ Jesus have crucified the flesh with its passions and desires" (Galatians
V). Truly, because the glory of the resurrection soon followed the death of our Mediator
and Savior, rightly the bride adds:

Song of Songs 1:14

My beloved is to me a grape-cluster from Cyprus in the vineyards of Engaddi. And indeed,
according to the surface of the letter, the sense of this verse is: Just as the Cyprus
island is accustomed to produce clusters of grapes larger than other lands, and just as in
the city of Judea, called Engaddi, vines more noble than the rest are grown, from which a
liquid flows not of wine but of balsam, so my beloved to me is connected with a special
love above all others, so much so that no creature can separate me from His affection.
Typically, however, just as myrrh, because of its bitterness (for it is as healthy for
healing infirmities as it is bitter to taste) signifies the sorrow of the Lord's passion,
where He Himself also received myrrhed wine to drink from the soldiers, and buried by the
disciples was anointed with myrrh, as we have said; so also the cluster not incongruously
announces the joy of His resurrection. For wine gladdens the heart of man (Psalm CIII).
Hence, the Lord in His resurrection became a cluster of Cyprus who had been a bundle of
myrrh in His passion. Rightly He abides between the breasts of the bride, because the same
was turned into a cluster for a vineyard. Holy Church, therefore, never removes the memory
of the Lord's death from her heart, because He who died for her transgressions also rose
for her justification.

And to her who follows in His footsteps, He provided an example of rising after the
anguish of death. He is also remembered as being in the vineyards of Engadi; for in the
vineyards of Engadi, as we have mentioned before, balsam is produced, which in the making
of chrism, is customarily mixed with olive oil, and consecrated by episcopal blessing, so
that all the faithful may be signed with this anointing during the laying on of hands by
the priest, by which the Holy Spirit is received; with which also the Lord's altar, when
it is dedicated, and other things which ought to be sacred, are anointed. Hence, very
rightly through the vineyards of Engadi, divine charisms are figured. And the bridegroom
is in the vineyards of Engadi, because the Lord himself appearing in the flesh is full of
the Holy Spirit, and he himself bestows the gifts of the Spirit upon believers. Therefore,
he calls balsam trees vineyards, because they rise in the manner of vineyards, which
without supports do not sustain themselves; indeed, they are more similar to the vine than
the myrtle, and distinguished by perpetual foliage, their height remains within two
cubits; their seed has a taste similar to wine, its color red, the branches thicker than
myrtle, which at certain times of the year ooze balsam. And the farmers are accustomed to
cut their sprigs with sharp stones or bone knives; for the touch of iron spoils it.

Through these incisions, juice of excellent scent flows out, beautifully dripping with
tears, collected in small horns of wool. Because it flows through a cavity in the bark, it
is often called opobalsamum (for in Greek, opi means cavity), and the richest vein of each
tree is struck three times in the summer heats. The most noteworthy is the first tear of
the tree, the second from the seed, the third from the bark, the least from the wood. All
these things, if considered carefully, most fittingly pertain to our Redeemer: who humble
in the flesh, but appearing full of grace and truth, was wounded for our iniquities, and
from his wounds poured out for us the sacraments of life and salvation. Hence, he himself,
who is the power and wisdom of God, speaks in Ecclesiasticus, "And my scent is as the pure
balsam" (Eccli. XXIV). Truly amazing is the order of words, that first the bride says,
while the king is at his table, her nard has given forth its fragrance; then she compares
him to a bundle of myrrh; thirdly, she calls him a cluster of henna; lastly, she remembers
him to be in the vineyards of Engadi. Because first the devoted woman anointed the Lord
reclining at the dinner with nard; then the disciples wrapped him anointed with myrrh for
burial after the crucifixion, and after these things, he himself distributed spiritual
gifts to the faithful with the joy of the resurrection soon to come.

Nor should it be overlooked that Engadi is translated as the fountain of the kid: by which
name the sacred baptismal font is clearly shown, into which, still sinners and worthy of
the left side, we descend; but, cleansed from the foulness of sins, and to be counted
among the lambs, we ascend. And right when he meant the joy of the Lord's resurrection, by
saying, "A cluster of henna is my beloved to me," he immediately added, "In the vineyards
of Engadi," that is, the fountain of the kid, which is plainly to say, "In the spiritual
gifts, which from the time of baptism are conferred upon the faithful. Thus far, the
Church enumerates the gifts it has received from its Redeemer; these attest to the tokens
of love. To which he soon replied in turn for remuneration:

Song of Songs 1:15

Behold, you are beautiful, my friend, etc. Behold, you are beautiful in pure works, by
which you conduct yourself soberly, justly, and piously in this age. Behold, you are
beautiful in the simplicity of heart, because for the sake of the intention of eternity,
you persist in good deeds, awaiting the blessed hope and the coming of the glory of the
great God. Your eyes are doves, the eyes of your heart are simple and pure, and entirely
free from any duplicity of deceit and pretense. Therefore, they are very blessed, because
such shall see God. Likewise, your eyes are doves, because your senses are endowed with
spiritual understanding; for since the Holy Spirit descended upon the Lord as a dove,
rightly the spiritual sense and gifts are denoted by the term dove or doves. Likewise, the
friend of Christ has the eyes of doves, because every soul that truly loves Him inwardly
is not kindled by any desire for external things, like the manner of kites, nor does it
contemplate anything harmful against any living beings. This is said to be characteristic
of dove-like gentleness, which considers all things that occur with a simple, gentle, and
humble heart. Hearing, therefore, from the Lord the twin beauty attributed to her, both of
work and of intention with the simplicity of a pure heart, she immediately responded with
a devoted voice:

Song of Songs 1:16

Behold, you are beautiful, my beloved, and comely. As if it openly says: Indeed whatever
beauty, simplicity, and spiritual grace I have, I have certainly received this through
you, by whom I have also obtained forgiveness of sins and the efficacy of good action. But
you are truly beautiful and comely without comparison, because you are God before the
ages, always begotten from the Father, and when the time of my redemption came, conceived
and born of the Holy Spirit and the virgin mother; not only free from all stain of
iniquity, but also full of grace and truth, and you came into the world, and lived in the
world; moreover, to all who partake of your grace, so that they too might be beautiful
with virtues, you have given. Therefore, you are beautiful and comely, that is, wonderful
both by the perpetuity of divine nature and the dignity of the assumed humanity. The
splendor of whose beauty, because it usually becomes known to hearts at rest from exterior
act, the more freely, the more clearly, according to that of the Psalmist, “Be at leisure
and see that I am God” (Psalm 46), it rightly adds:

Song of Songs 1:16

Our bed is in bloom. For sometimes the holy Church, as though in a bed with the Lord,
indeed her Bridegroom, rests; sometimes it stands with Him against the enemies in the
battlefield; it stands in the battlefield when, in the face of sharper assaults of
temptations, it engages in the struggle of faith against the wicked even unto blood; but
it rests in the bed when, as times smile with peace, it renders free service to Him,
turning the serene gaze of the mind to behold the glory of His majesty. Hence, rightly is
the same bed said to be in bloom, because indeed the saints enjoy the tranquility of the
times, and then they especially dedicate themselves to sacred readings, fasts, prayers,
and other fruits of the Spirit, when they refrain from the labors of tribulations. Then
they elevate themselves higher in the contemplation of heavenly matters, when they receive
a serene time free from external disturbances. Moreover, the bed of the Church can rightly
be understood to be in bloom, not only because of the works of purity, through which each
of the elect arrive at the fruit of eternal life, but also because of the offspring of the
faithful, whom the Church herself customarily brings forth to God, fragrant with the bloom
of faith, through water and spirit.

To this action, which indeed the Lord cooperates with and confirms the word, she subjects
herself more diligently the more she perceives a tranquil and peaceful time from the
persecution of the envious by His granting. And it is to be noted that throughout the text
of this little book, the bride always desires to remain in the house or in the bed or any
other inner place with her Beloved, which is more fitting for the female sex; but the
Bridegroom himself, which is fitting for the male, calls his friend to external works,
namely, to the vineyards or gardens or other such things: because indeed the holy Church,
if it could be, always desires to converse with the Lord in the peace of worldly
tranquility, to propagate and nurture heavenly offspring for Him. But truly, He disposes
that she be exercised with frequent tribulations in the present time, in order that she
may come to eternal goods purer, and lest, if all temporal things perhaps run prosperous,
delighted by the residence of the present exile, she might yearn less for the heavenly
homeland. Therefore, the bride of Christ, desiring to live a quiet life with Him,
consequently indicates what kind of houses she would like to receive Him in, saying

Song of Songs 1:17

The beams of our houses are of cedar, etc. Indeed, he calls his houses the various
assemblies of the faithful throughout the world, from all of which the universal Church
consists. However, the beams and ceilings designate the various orders of the faithful in
these houses of the Church: for both are usually placed on high, but the beams are made
for fortification, while the ceilings contribute more to the decor of the houses than to
their fortification. Therefore, the beams signify the holy preachers, by whose word and
example the structure of this same Church is supported so that it might stand, who by the
strength of their doctrine withstand the storms of heretical attacks, lest they cast it
down. The ceilings are likened to the simpler servants of Christ, who know rather to adorn
the Church with their virtues than to defend it with words of doctrine and to fortify it
against the onslaughts of perverse teachings. The ceilings, however, hang fastened to the
beams, because it is necessary that whoever in the holy Church desires to shine with
sublime virtues must cling with all their mind to the words and examples of the highest
fathers, by which they are raised above earthly pursuits.

And it is well said that these beams are cedar and the ceilings are cypress, because it is
known that both trees possess the properties of incorruptible nature, exceptional height,
and remarkable fragrance, which aptly befits those who can say with the Apostle, We are
the good aroma of Christ to God (II Cor. II), and, Our conversation is in heaven (Philip.
III), and, Who shall separate us from the love of Christ? Shall tribulation? and the rest
(Rom. VIII). But also this, that the scent of cedar is known to drive away serpents, as
the poet has said, Learn also to kindle fragrant cedar in your stables, and with the smell
of galbanum to drive away heavy snakes: it is fittingly attributed to the high ceilings,
that is, to the teachers, who are accustomed by the power of the heavenly word to repel
the poisonous doctrines of heretics, and to drive them away from misleading the simple.
This too, that its resin, called cedar resin, is so useful in preserving books that when
they are smeared with it, they suffer neither moths nor the decay of time, who does not
see how well it fits those same holy preachers, by whose spiritual sense the Sacred
Scripture was composed, which by no heretical cunning can be corrupted, nor can any age of
the passing world consume it; so much so that until heaven and earth pass away, not one
jot or one tittle shall pass from the law, until all things be fulfilled (Matt. V)?

When the Lord said this about the law, how much more did He mean it to be understood about
His Gospel? The cypress tree also, in that it is apt for healing the ailments of bodies,
and that its graceful foliage is not displaced by any force of winds, expresses constancy,
and the action of those who adorn the holy Church with higher virtues as ceilings do.
Hence, the bride, that is, the holy Church, or any chosen soul, marvels at the beauty of
her beloved; she praises the softness and cleanliness of the flowering bed; she proclaims
the internal beauty of her houses, by which she suitably welcomes the beloved. But because
toil rather than rest is fitting for the state of the present time, and in this life the
elect, with Christ's help, are more engaged in pious deeds than enjoying peaceful leisure,
he calls the bride to the exercise of labors and to enduring the companionship of the
wicked, adding:

Chapter 2

[Song of Solomon 2:1] -- I am the flower of the field, and the lily of the valleys, etc.
Indeed, you are delighted, O beloved, to bloom with secret virtues in quiet; but remember
that I am the flower of virtues, from whom alone all spiritual fruit arises, and in whom
alone you can have a flourishing rest. I am the flower of the field, because I desire the
grace of my fragrance to be known throughout the breadth of the world. This cannot be
fully accomplished if you do not, even if occasionally, leave the quiet you delight in,
and gird yourself for the duty of preaching, which you ought to exercise. I am also the
lily of the valleys more than of the mountains, for I am accustomed to reveal and manifest
either the clarity of my glorious humanity or the splendor of eternal divinity in those
who humbly submit to my rule of faith and love; who seek to follow my will rather than
their own. And although they delight in the leisure of my internal contemplation, they do
not refuse to advance to the labor of preaching when I command it. I have granted you the
participation in my clarity so that you are compared to a lily, and evidently endowed with
the white perfection of deeds and the precious splendor of a pure heart.

But lest you desire to have the security of rest in this life, know that in the present
you must converse with the reprobates and bear the daily stings of the perverse; but in
the future, you must hope for rest with the elect alone. For as the lily among the thorns,
so is my beloved among the daughters, because you must endure not only adversities from
those who are utterly alien to you in both mind and profession but also often suffer more
sharply from the wickedness of those souls whom you rejoiced to have received into the
number of daughters through the font of regeneration and through faith and the reception
of heavenly sacraments. It can indeed be understood in what he said, I am the flower of
the field, the birth of the undefiled Virgin. It can indeed be understood in what he
added, And the lily of the valleys, the humility of those same parents of his. For he
appeared as a flower not in a garden, but in a field, who took on from the untouched flesh
of the Virgin Mother, flesh ignorant of sin and full of virtue; of whom Isaiah said, A rod
shall come forth from the root of Jesse, and a flower shall ascend from his root (Isa.
XI). He himself has germinated as the lily in the valleys, who moreover chose humble and
poor parents for himself, from whom God would be born as man. Whence the Psalmist also
says, "And the valleys shall be filled with wheat" (Psalm 64).

For he himself is wheat, as he refreshes us with the bread of life; he himself is the
lily, as he has the divinity in the brilliance of the golden light in purity. And
beautifully, in the lily, the outer brightness gradually unfolds first, and thus the
golden color, which was hidden within, eventually opens: for the Lord, born into the
world, first appeared as a sublime man to those who truly believed in him; but as time
went on, it became known that he was truly God. And all the elect, through the sacraments
of his humanity received, tend toward the contemplation of divine brightness. Therefore,
when the weary Church, burdened by adversities, had said to the Lord, "Behold, you are
beautiful, my beloved, and comely; our bed is flourishing with flowers," and the other
things that follow, surely desiring in times of peace to give effort to behold that beauty
and comeliness, and to produce flowers either of good deeds or of the souls of the
faithful, he himself responded, "I am the flower of the field, and the lily of the
valleys. As the lily among thorns, so is my beloved among the daughters," as if saying
openly: Remember that I, who could be born of a Virgin, who am God before the ages,
appeared humbly in the world at the end of times as man; I always showed myself to be a
companion of the humble and the poor in spirit, I reached death by steps of humility:

you, however, cease seeking the security of peace in this world; rather, shine brighter
and softer like a lily among thorns; even if afflicted by the thorns of those close to
you, more gracefully show the truth of your beauty. Having been praised by the Lord, the
Church, for having kept the chastity of its faith undefiled among the spears of the
faithless, and for having shone more gloriously among the horrors of the wicked,
immediately responds with greater reciprocal praise, and recounts how the uniquely holy
one stands out among the faithful deeds of the good.

Song of Songs 2:3

"As an apple tree among the trees of the forest, etc." This is what the Psalmist speaks
of, "For who in the clouds can be compared to the Lord? Or who is like God among the sons
of God?" (Psalm 88). Just as the apple tree, which is pleasing to sight, smell, and taste,
tends to surpass the wild trees, so does the man God rightfully surpass all who are pure
men among the saints; and the merit of those who are sons of God by grace transcends the
power of him who is the son by nature. Hence John says, "And we have seen his glory, the
glory as of the only begotten of the Father, full of grace and truth" (John 1). Hence
Apostle Paul says, "And Moses indeed was faithful in all his house as a servant, for a
testimony of those things which were to be spoken: but Christ as a son over his own
house." (Hebrews 3:5-6). Let the cedar shine therefore; let the cypress lift itself in
height; let the other trees of the forests display the miracles of their beauty,
fragrance, and worth. The apple tree surpasses them all, which, besides the sweetness of
its smell and appearance, also contains the power for nourishment. Let the righteous shine
with their virtues: he who, born of a Virgin, provides us with the supports of eternal
life, surpasses all. Whence it is well added:

Song of Songs 2:3

Under the shadow of him whom I desired, I sat, etc. As if it were openly said, Therefore I
judge my beloved to be preferred before all others, because in the sole protection of his
piety, for whose desire I always burned, I find refreshment from the heat of tribulations,
because I feel the most pleasant fruit of his gifts, by which I trust I am to be
continually refreshed. But the holy Church desired to breathe a little under the shadow of
the Author, when she complained that she was darkened by the excessive sun of
persecutions, because the sons of her mother fought against her, when, imploring the help
of his presence, she anxiously cried: Tell me, whom my soul loves, where you feed, where
you rest at noon; when, not only worn out by the weariness of pressures but enticed by the
memory of his beauty and comeliness, she said: Our bed is flowery. She showed that she had
attained the desire, when she said: Under the shadow of him whom I desired, I sat, and his
fruit was sweet to my throat. And it should be noted that above she proclaimed that the
beams of her houses were cedar and the panelling cypress, yet she did not consider this
protection sufficient for her, nor did she confess herself content with the contemplation
of their loftiness and beauty; but she diligently sought the tree of life alone, in whose
shadow she might rest, whose fruit might refresh her;

because although some saints are able to propose for us sublime examples of their virtues,
to show us the path of heavenly life by preaching, to bring the support of their
intercession with the Lord, yet to none of them, but to our beloved Savior alone, must we
say, But the sons of men will put their trust under the cover of your wings; they will be
satiated with the fatness of your house (Psalm 35). Whence it is deservedly said that as
an apple tree among the trees of the forest, so is my beloved among the sons. Rightly then
is the only Son preferred to all the sons of God, who protects us like a shady tree from
the heat of the pursuing world, refreshes us with heavenly sweetness like an unfading
apple. How great the refreshment of his sweetness, how great its virtue, is subsequently
shown, when it is said:

Song of Songs 2:4

The king brought me into the wine cellar, etc. Just as soon, she says, as the sweetness of
His grace touched the throat of my heart, I felt myself so revived in spirit, and
translated from the enjoyment of lowly things to heavenly desires, just as if, having been
brought into the wine cellar, I were refreshed by the new fragrance and also by a cup.
Therefore, rightly, He who gave such goods, converted me to loving Him with unquenchable
charity. Typologically, since the grace of the Holy Spirit is often designated by the term
wine; the Lord attesting, when He says that new wine is to be put into new wineskins
(Matthew IX, Mark II, Luke V), that is, the fervor of spiritual gifts is to be infused
into pure hearts. The wine cellar ought to be understood as the Church, in whose unity
alone the Holy Spirit is typically given and received. Therefore, the beloved brought his
friend into the wine cellar, because the Lord has gathered the Church from the whole world
into one house for Himself, which He consecrated with the gift of His Spirit; this fabric,
since it stands primarily on the foundation of charity, by His own work, it is rightly
added after she said she was brought into the wine cellar, "He ordained charity in me.

He ordained charity in me, she said, that is, He graciously gave to me to have ordered
charity, that everyone should love the Lord God with all his heart, all his soul, all his
strength; he should love his neighbor as himself, and also tolerate his enemy by loving
him. He who either does not know or neglects this order of charity is the one about whom
the very ordainer and bestower of charity says, "He who loves father or mother more than
Me is not worthy of Me," etc. (Matthew X). Although the ordination of charity can rightly
be understood as also being for confirmation, because things placed haphazardly are weak;
but those placed in order remain firmly, so it is rightly said that the Lord ordained
charity in the Church, which He is known to strengthen in the hearts of His faithful with
suitable progress. It can also be understood thus what is said, "He ordained charity in
me," as if it were said, He loved me with ordered charity, that is, He united all my
members, that is, all the elect, to Himself with pious charity; but He embraces the more
eminent with greater affection as is fitting, when it is said, "Having loved His own who
were in the world, He loved them to the end" (John XIII). He therefore loved all; and yet
a more tender love towards a certain one is intimated when it is said, "That disciple whom
Jesus loved" (John XXI).

In the Church, according to the distinction of merits, He loves some more than others.
Again, "He ordered love in me": He Himself loved me first, and by loving me, in order that
I might learn to return His love, He granted it; hence He says, "You did not choose me,
but I chose you" (John XV). Hence also the apostle John says, "This is love, not that we
loved God, but that He loved us, and sent His Son as a propitiation for our sins" (1 John
IV). Again, the Lord ordained love in the Church, because the very love by which He chose
her before the ages, through some degrees of progress, He demonstrated in the increments
of times; for the Apostle, as a witness, says, "God commends His own love towards us, in
that while we were yet sinners, Christ died for the ungodly" (Romans V). And with the
increasing revelation of the same love, John says, "Behold, what manner of love the Father
has bestowed upon us, that we should be called the sons of God, and we are" (1 John III).
Again, concerning the same perfect love, which no greater can be, and which itself can
never diminish, the Lord Himself says: "He who loves me will be loved by my Father, and I
will love him, and the rest" (John XIV).

For when He said with the verb of the present tense, "He who loves me," which can in no
way be done unless one is first loved by Him, and kindled by the grace of His Spirit to
love Him, what is it that He immediately subjoined with the verb of the future tense: "He
will be loved by my Father, and I will love him, and will manifest myself to him"? unless
it is that he who is still now loved by God, so that by believing he may be able to love,
will then certainly be loved by God, so that by seeing Him he may love Him more, and with
His face revealed, he may love Him more truly with all his strength, as he endures nothing
from lesser things that could hinder this love. Therefore, the Lord ordains love in the
Church, by which He either loves her Himself or enflames her to hold rightly to love of
Him and neighbor. And how much that very love, having perfectly absorbed the mind, raises
it from the love of feeble things, He teaches in the following verse, when He says:

Song of Songs 2:5

"Sustain me with flowers, surround me with apples," etc. For the soul languishes with love
when it truly tastes the ordered love of its Creator in itself, because when it is kindled
to seek the light of eternity, it tires from the love of temporality, so that it cools in
its zeal for the passing world as much as it rises more ardent to contemplate the joys of
the eternal kingdom. But let us see, soul, who burns with such love, what place it seeks
to lie down in, where it may rest when weary. "Sustain me," it says, "with flowers,
surround me with apples." In the flowers are still tender beginnings of virtues, in the
apples perfection is signified. Therefore, the soul languishing with love beseeches the
daughters of Jerusalem, that is, those souls who preceded it in heavenly desire, to help
its own beginnings with good examples, and to recall to its memory more frequently by what
start, by what course, by what end they completed the way of virtues, so that through the
sight of these, as if by a most pleasing scent of flowers and apples, it may lie down more
softly and sweetly in the love of its Creator. This can equally be understood both from
the deeds of the saints which we have before our eyes and from those which we gather from
the fields and groves of the Scriptures, as well from the deeds or sayings of the
preceding fathers.

Song of Songs 2:6

His left hand under my head, etc. In the left hand of Christ, temporal gifts are
signified, and in the right hand, the happiness of eternal life. Therefore it is written
elsewhere of him, who is the power and wisdom of God, "Length of days is in his right
hand, and in his left hand riches and glory. Therefore the holy Church shows, the soul
perfectly intent on the love of its Redeemer shows, what kind of rest it might find in
this life which it so eagerly seeks, how it desires to lie in that flowery bed of virtues
with its beloved in this exile of pilgrimage. He says, "His left hand under my head, and
his right hand shall embrace me. But he calls his head, the principal part of the mind;
and the beloved places his left hand under the head of his bride when the Lord confirms
the hearts of the faithful still dwelling in this life with the knowledge of his
understanding, lifts them up with participation in his sacraments, grants them the pledge
of his Spirit, and suggests the comforts of the holy Scriptures. And his right hand shall
embrace her when he also promises her the everlasting kingdom of heavenly life after this
life. And it is well said that the left hand supports the head, and the right hand
embraces her, because we receive temporal gifts as an aid for this pilgrimage, but we
shall see heavenly rewards without end.

Rightly then does the bride, who earlier languished in love and sought to be supported by
flowers and surrounded by apples, now attest to having the hand of her beloved under her
head. For even if the lover of the Creator delights in the flowers of virtues, in the
progress of neighbors with whom he reaches the vision of His face, and in the remembrance
of the examples of ancient saints, whereby he is stirred to love God or his neighbor more
ardently, yet there is a singular hope for those who truly desire to rest, which is to be
supported by the hand of their Author. And indeed, at first the left hand, so that through
this, they may be deemed worthy to reach the embrace of the right hand; for the right hand
will not embrace anyone unless the left hand first accepts them to be cherished, that is,
no one will sublimely see His glory in the future who has not faithfully inclined to
receive the mysteries of His humility in the present. Did not Paul, who showed himself to
be the most faithful minister of this bride, saying, “For I am jealous over you with godly
jealousy; for I espoused you to one husband, that I might present you as a pure virgin to
Christ” (2 Cor. 11), take care to place the left hand of the bridegroom under her head to
lead to the embrace of the right hand?

For he said, “I determined not to know anything among you, save Jesus Christ and Him
crucified” (1 Cor. 2). Again, he urges her to strive for the embrace of the right hand,
saying, “Set your affection on things above, not on things on the earth, where Christ is
seated on the right hand of God” (Col. 3), and “When Christ, who is our life, shall
appear, then shall you also appear with Him in glory” (ibid.). Therefore, he says, “His
left hand is under my head, and His right hand doth embrace me. As if to say openly: may
the temporal blessings of my Lord and Savior, which help me to rest a little from the
lusts or disturbances of the world, assist me; but the promise of eternal things, in which
I am perpetually rewarded, delights me more. How truly pleasing to the Lord is the rest of
such a bride, that is, the Church or any chosen soul, is shown in her subsequent response,
when it is said:

Song of Songs 2:7

I adjure you, daughters of Jerusalem, by the gazelles and the hinds of the field, etc. The
daughters of Jerusalem signify souls burning with the desire for the heavenly homeland.
The bridegroom adjures these souls not to awaken the bride resting in His love, neither
presume to disturb her happily asleep from human disturbances. For whoever unduly disrupts
an elect soul, either speaking to God in devout prayers or meditating on divine
commandments or promises in sacred readings, indeed awakens the bride of Christ from
blessed slumber before she herself wishes. For the bride herself desires to awaken
refreshed by this most blessed sleep since she knows to devote herself to divine duties at
the appropriate time and then to return at a fitting time to care for the necessities of
human frailty. Therefore, whoever does not fear to impede any of the faithful intent on
heavenly studies indeed harms his own virtues, which he believes to possess. Hence, the
bridegroom rightly adjures the daughters of Jerusalem by the gazelles and the hinds of the
field not to do this. By gazelles and hinds, notably pure animals and enemies of poison,
the works of spiritual virtues are figured; which, just as they excel in purity, so they
have been accustomed to scorn, even destroy and annihilate the harmful schemes of the
ancient enemy.

And beautifully referring to the gazelles and hinds, he adds, of the field, to patiently
express the simplicity of pure souls and those blooming with sincere faith in which
virtues arise and are nurtured. Thus, the bridegroom adjures the daughters of Jerusalem by
the gazelles and hinds of the field not to awaken nor rouse the beloved until she herself
wishes. As if he openly says: I adjure all the faithful, and by their own virtues, which
they desire to nurture with a pure heart, not to disdain the holy studies of the brethren,
not to hinder them recklessly, but let each one rejoice in the progress of others just as
in their own, and let them fear to inflict losses on the spiritual gain of the brethren as
they would fear to inflict on themselves; for he undoubtedly diminishes his own virtues
who scorns to spare, rather to assist, the virtues of his neighbor as much as he can. The
bride gladly receiving this adjuration of the bridegroom immediately responds: The voice
of my beloved. It is understood, This is the one I heard adjuring the daughters of
Jerusalem not to wake me resting in His embrace until I myself wish. For surely it is
necessary for a soul filled with God to greatly rejoice when amidst the adversities of the
world it happens to hear His comforting voice, either through the gift of hidden
inspiration or through meditation or hearing of sacred scriptures.

For even if we are not yet allowed to behold the face of our beloved, it is already a
great gift to be refreshed in the meantime by the sweetness of His words in the holy
Scriptures. A great benefit is conferred to those to whom a higher gift is granted that,
with a gaze of a pure mind lifted to heavenly things, they may even now taste some of the
sweetness of future life. Hence it is fitting, after the bride joyfully says, The voice of
my beloved, immediately desiring to also see the same beloved but not yet able, she adds,

Song of Songs 2:8

Behold, he comes leaping upon the mountains, etc. He calls those mountains and hills who,
with singular purity of mind, transcend the common conduct of the holy Church, almost like
the blooming plain of the fields, and the more they render themselves lighter from the
desire of the lowly, the more capable of contemplating the heavenly they become. Of whom
Isaiah, when describing the coming in the flesh of the Mediator of God and men, said: "And
in the last days, the mountain of the house of the Lord shall be prepared on the top of
the mountains, and shall be exalted above the hills" (Isaiah II). For rightly that
mountain is said to be on the top of the mountains, and to be exalted above the hills,
that is, it is remembered as being higher than the high men, because, indeed, in the last
days, a man appeared among men, but He existed as God with the Father before the ages. But
coming upon these mountains, the Beloved is said to leap, to pass over these hills,
because the Lord frequently illuminates the hearts of the sublime with the grace of His
visitation. And it is beautifully said that he does not remain on these hills, but leaps
or passes over them, because the sweetness of internal contemplation, as high as it is due
to the recognition of heavenly things, is equally brief and rare, due to the heaviness of
minds still held down by the mass of the flesh.

For the corruptible body weighs down the soul, and the earthly habitation depresses the
mind that thinks on many things (Wisdom IX). Nor should it be thought contrary to this
sentiment, that the Beloved Himself also promises His spouse in the Gospel, saying:
"Behold, I am with you all days, even to the consummation of the world" (Matthew XXVIII).
And again, "If anyone loves me, he will keep my word, and my Father will love him, and we
will come to him, and make our abode with him" (John XIV). For He always remains, through
His faith and love, and through the assistance of His grace, with all the saints; but more
excellently, for a short time, He appears to a few of the more sublime, to whom He wills
and when He wills: for it is the saying of a few, and of those who, due to the loftiness
of their hearts, are compared to mountains and hills, "For whether we are beside
ourselves, it is to God; or whether we are sober, it is for your cause" (II Corinthians
V). But it is said to all the faithful, "Whoever shall confess that Jesus is the Son of
God, God dwells in him, and he in God" (I John IV). It is for the entire Church to hear
with a faithful heart, "Because God is love; and he that dwells in love, dwells in God,
and God in him.

It is only for the perfect to say, "For we have not followed cunningly devised fables,
when we made known to you the power and coming of our Lord Jesus Christ, but we were
eyewitnesses of His majesty" (II Peter I). An evident example of this contemplation is
further added, when it is said,

Song of Songs 2:9

My beloved is like a roe or a young deer. And indeed, all who know well how to explore the
natures of these animals discover many things in them that most fittingly apply to the
beloved of the Church, that is, the Lord and Savior. But in this place, it is especially
to be noted that they delight in dwelling in the heights of the mountains and in giving
very swift leaps, because of which they are seen by us more rarely than oxen or donkeys or
other such animals, which, being domesticated together, we use as often as we please. This
is very suitably adapted to the height of supreme contemplation, which is not within the
discretion of human speculations but in the grace of God, appearing when it wills. I
believe Isaiah, who is indeed an exalted mountain, saw Him seated upon a high and elevated
throne not when he chose, but when the Lord willed; he saw and the heavenly hosts singing
due praises to Him. Paul, also a mountain, much despising earthly things and touching the
stars with his summit, was caught up into paradise and into the third heaven, not when he
disposed, but when it pleased God, and heard the secret words which it is not lawful for a
man to speak.

It certainly agrees with the humility and truth of the assumed humanity that the Lord is
compared not to a stag but to a roe or a young deer—smaller animals, who among men
appeared not only as a man but as a humble man. He became a young deer because He took
true flesh from the fleshly material of His ancestors; for He was made of the seed of
David according to the flesh (Rom. I). And David himself says, As the deer longs for the
water brooks, so my soul longs for you, God (Psalm 42). And again: He has made my feet
like hinds' feet (Psalm 18). But concerning the other deer, His companions in life, he
says, The voice of the Lord makes the deer give birth (Psalm 29); for He indeed prepares
the deer when He bestows the gifts of virtues on the faithful; because that they may
direct the course of their minds to higher things, ceaselessly thirst for the fountain of
life, drive out and trample upon the serpents of heretical speech with their spiritual
scent, ruminate on the word of life, and maintain the measure of salvific discretion in
the straight steps of their actions is not in their power but in the divine granting.
Therefore the voice of the Lord prepares the deer because His grace places the saints in
the height of virtues.

From such deer was born the fawn rightfully beloved of the bride, that is, of the Church
or of every faithful soul, because Christ according to the flesh is from the fathers, who
is over all, God blessed forever. And since the sublimity of the contemplative life is
expressed in these verses, it remains, therefore, for the perfection of the active life,
which is common to the whole Church, to be demonstrated. It follows:

Song of Songs 2:9

Behold, he stands behind our wall, etc. For now the beloved remains in the vicinity of the
bride, now leaping upon the hills on high, because the same Lord and Savior of ours,
presents Himself to the more perfect at times, when He wills, even if through a glass and
in enigma, and He always shows the invisible grace of His presence to all the elect.
Concerning the manifestation of His presence, it is now rightly said, Behold, he stands
behind our wall, for He indeed remains with us, nay He remains in us, so that He cannot be
seen by us, as John attests, who says: No one has ever seen God (1 John 4). If we love one
another, God abides in us, and His love is perfected in us (ibid.). But the wall which
excludes us from His sight is the very condition of our mortality, which we have earned by
sinning, we who were so conditioned in the first parent that if we had never consented to
sin, all the elect would endlessly and without any labor see the light of divine
contemplation, that now very few of the more perfect, with the greatest labor, reach by
purifying their hearts through faith. But in this wall, divine mercy made windows and
lattice-work from where He would look upon us, for He opened to our minds, however
burdened by the blindness of this age, the grace of His knowledge, and frequently
refreshes us with the light of His hidden inspiration. By this sight of His inspiration,
because our gracious Creator chiefly acts to draw us from the love of temporal things to
attain the joys of heavenly peace, it is aptly added:

Song of Songs 2:10

Behold, my beloved speaks to me, "Arise," etc. All things have their season, and all
things pass in their own time under heaven (Eccles. III). Therefore, the bride of Christ,
namely the Church, or any chosen soul, has a time for resting; likewise, it has a time for
rising to work. Finally, as above, he adjures the daughters of Jerusalem not to awaken or
arouse her until she pleases, and now, with a changed tone, he himself bids her to rise
and come quickly to him; no longer does he consent to her entering the flowery bed with
celestial studies, but rather he instructs her to go out with him to cultivate the
vineyards and drive away harmful beasts from them, as the subsequent song teaches; adding
to provoke and inflame her zeal that, with the winter seasons passed, the mild spring now
aids the industry of the laborer, and even the arrival and songs of spring birds make the
rural places more joyful than the courtly ones, and the bloom of flowers promises future
fruit to the farmers. But since we have barely touched the surface of the letters, let us
now turn our pen to exploring the depths of the allegorical senses. It was said above,
under the figure of a roe or a fawn of the hinds, how the Lord reveals the secrets of
heavenly contemplation through internal visions.

It was said under the figure of him standing behind our wall and looking through windows
and lattice, how he often illuminates the whole Church, though still invisible, with the
frequent regard of salutary compunction. It remains now to intimate how he incites the
same Church, either to the office of preaching or to the exercise of good works. "Arise,"
he says, "hurry, my friend, my dove, my beautiful one, and come. Arise from that bed much
beloved by you, in which you delight in caring for yourself through psalms and prayers and
other studies of life. Hurry, and come to also devote care to the salvation of others,
through the zeal of diligent preaching: for indeed we hurry to the Lord who calls us, by
performing works of virtue for His cause."

Song of Songs 2:11

For now the winter is past, etc. This is what the Apostle says: The night is far gone, the
day is at hand. Let us then cast off the works of darkness and put on the armor of light
(Rom. XIII). For as the darkness of night is correctly expressed by the harshness of
winter and rains, so too is the storm of unbelief, which governed the whole world until
the time of the Lord's incarnation. But when the Sun of righteousness shone upon the
world, with the old perfidy of wintry unbelief soon departing and being driven away,
flowers appeared on the earth, for the beginnings of the nascent Church shone in the
faithful and pious devotion of the saints. The time of pruning has come. That is to say,
as the Lord mentions in the Gospel, who, when He declared Himself the true vine and His
Father the vinedresser, immediately added and said, Every branch in me that does not bear
fruit He takes away, and every branch that bears fruit He prunes, that it may bear more
fruit (John XV). The duty of pruning can also be properly understood according to what the
Apostle says: Putting off the old man with his deeds, put on the new (II Cor. III).
Explaining this himself elsewhere, he says: Therefore, putting away all falsehood, let
each one of you speak the truth with his neighbor (Eph. IV). And again: Let the one who
steals steal no longer, but rather let him labor, doing honest work with his own hands
(Ibid.).

Song of Songs 2:12

The voice of the turtledove has been heard in our land. The voice of the preacher has been
heard in the land, which has now begun to be ours, having received the word of faith; of
which it is said in the psalm of the first Sabbath, that is the resurrection of the Lord,
which has become the first of the Sabbaths; "The earth is the Lord's, and the fullness
thereof" (Psalm 23). For the voice of the turtledove, which by its sound usually signifies
the end of winter and the coming of spring, suits those who know how to say that the
darkness has passed away, and the true light now shines (1 John 2). The voice of the
turtledove, which humbly resounds with a groan instead of a song, fits those who, mindful
of their pilgrimage and the promised homeland, are accustomed to say: "But we ourselves,
who have the firstfruits of the Spirit, groan inwardly as we wait for the adoption as
sons, the redemption of our bodies." They also cry out to their listeners, "Be miserable,
and mourn; let your laughter be turned into mourning, and your joy into sorrow." The bird
itself, which is a lover of chastity, and always dwells on mountain peaks and treetops,
represents the life of those who declare for themselves and others that it is good for a
man not to touch a woman (1 Corinthians 7), and, "Our conversation is in heaven"
(Philippians 3). For the fact that it shuns the roofs of men and their company and prefers
to live in forests and deserts, signifies those who, although placed in the world in body,
are separated from it in mind and desire to see the things above.

Song of Songs 2:13

The fig tree has produced its early fruit. They call the early and immature figs "grossi,"
which are unsuitable for eating and fall off even with a light touch if shaken. And when
the turtle dove is singing, the fig tree produced its early fruit, for when the apostles
were preaching in Judea, the synagogue produced many who had zeal for God, but not
according to knowledge; who would rather hold to the still imperfect and as if immature
observance of the letter of the law than receive in it the sweetness of spiritual
understanding. Apponius explains this verse in such a way that the fig tree produced its
early fruit when the synagogue brought forth apostles, who, being generated from it, would
minister the sweetest food of doctrine to believers. And since, when the synagogue brought
forth either the apostles who preached the Gospel or those who still tried to prefer the
ceremonies of the law over the Gospel, nevertheless, at that time, the faith and salvation
of the whole world followed, it is right to add:

Song of Songs 2:13

The flowering vines have given forth their fragrance. For through the blossoming of the
vines, the beginnings of the multiplying Churches, from that one which was first planted
in Jerusalem, through its fragrance diffused far and wide, its fame was expressed. For
what is more pleasant than the fragrance of a flowering vine? Since indeed the juice
expressed from their flowers makes the kind of cup that is suitable for both health and
pleasure. Who would not easily see the comparison with the reputation of good deeds?
Therefore, the example of the vines, from which wine is born that gladdens the heart of
man, is fitting both for the churches of the faithful in general and for the elect
individually, who bring forth spiritual joy and gladness for themselves. According to the
Apostle: "This is our glory, the testimony of our conscience" (I Cor. III). And as the
Psalmist says, "All the glory of the king's daughter is within" (Psalm XLV). Saint Jerome
explains these verses thus: "the voice of the turtle-dove has been heard in our land: The
turtle-dove, the most chaste bird, always dwelling in the heights, is a type of the
Savior." And a little later, "And immediately the turtle-dove says to the turtle-dove: The
fig tree has brought forth its green figs, that is, the precepts of the old law have
fallen, and from the Gospel, the flowering vines have given forth their fragrance."


COMMENTARY ON THE SONG OF SONGS
===============================

COMMENTARY ON THE SONG OF SONGS continued

BOOK III

Song of Songs 2:10

"Arise, my love, my fair one, and come away," etc. If, according to the Apostle's
exposition, the Rock was Christ (1 Corinthians 10), what are the clefts of the rock except
the wounds which Christ received for our salvation? In these very clefts the dove resides
and nests, whether each meek soul or the entire Church, places its sole hope of salvation
in the Lord's passion, relying on the sacrament of his death to protect themselves, as if
from the snatching of a hawk by an ancient enemy, and strives to bring forth spiritual
offspring—either children or virtues—in the same. Hence well Jeremiah, under the guise of
Moab, urging heretics to the unity of ecclesiastical faith, says, "Leave the cities and
dwell in the rock, inhabitants of Moab. Be like a dove nesting in the highest mouth of the
cleft" (Jeremiah 48). Moreover, the wall which is usually constructed of stones to fortify
vineyards (whence it is said in the song of Isaiah, "My beloved had a vineyard on a very
fertile hill, and he built a wall around it" [Isaiah 5]) signifies the guardianship of
heavenly virtues by which the Lord surrounds the Church, his vineyard, lest it be ravaged
by the incursions of unclean spirits like those of wicked creatures. Hence, therefore, the
Psalmist says, "The angel of the Lord encamps around those who fear Him, and delivers
them" (Psalm 34).

And the Apostle, speaking of angels, says, "Are they not all ministering spirits sent
forth to serve for the sake of those who are to inherit salvation? (Hebrews 1). Thus, in
this secure wall, the bride and friend of Christ, like a dove, finds a hole for herself,
while the Holy Church has learned to defend itself from the deceptions of the devil
through angelic help. Therefore, the Lord exhorts the same Church, He exhorts every soul
devoted to Him, to the exercise of holy and fruitful labor; and He says, "Arise, my love,
my beautiful one, and come away. For behold, the winter is past," and so on, until He
says, "Arise, my love, my bride, and come away; my dove in the clefts of the rock, in the
secret places of the cliff. As if He openly says, "After the tempest of the Gentile life
has been removed by divine mercy, after the flowers of saving conversation have already
emerged on earth, after the vines have begun to be pruned by the celestial husbandmen with
the sickle of discernment so that the wicked are separated from the just and the vices
from the virtues, after the herald of salvation has already widely resounded in the world,
after the world itself has been converted to the acknowledgment of the truth, and the most
delightful fame of new life has spread among the Gentiles, I beseech you, O greatly
beloved company of faithful souls, to whom I have bestowed the gifts of my friendship,
whom I have deigned to unite to myself as a bride, to whom I have given the simplicity of
the dove-like mind by the infusion of my Spirit, for whose health and life I have taken
upon myself wounds and death, to whom I have granted the help of heavenly protection
against invisible enemies; I beseech you, I say, who have been made the recipient of such
gifts, not to become sluggish in idle ease, but to rather hasten to gird yourself with
zealous effort and diligence in the esteemed struggle for eternal rest."

Song of Songs 2:14

Show me your face, etc. You who in the hidden recesses of quiet, like a dove in the clefts
of the rock, or in the hole of the wall, desire to be concealed, I pray that you come
forth into the public sphere of action, and show your faith from your works, and declare
to others also outwardly as an example what beauty you have within. For indeed to me, who
perceive the inner part of the heart, I consider your face shown when I see your action
demonstrating unblemished, without spot or wrinkle or any such thing, for the benefit of
others. For as long as one does something to the least of these, they do it to Me. Let
your voice sound in my ears, namely the voice of praise or preaching, that is, either
which praises me in psalms and hymns and spiritual songs, or which by proclaiming stirs
the mouths and minds of others to my praise. Therefore, the bride shows her face to the
Lord in what she does in His sight; she also shows the sound of her voice in what she
rightly says before Him. It is also to be considered more attentively what He says, Show
me your face. He says, yours, not another's, that is, holy and unblemished: for such I
have made it, cleansing it by the washing of water with the word; such I have perfected by
the anointing of the Holy Spirit, signing upon you the light of my face.

Let your voice sound in my ears, not another's, that is, the one which I taught you to
have on your wedding day, by which you promised to keep your chastity for me. Again show
me your face, let your voice sound in my ears, that is, to me, not to others, show your
face. To my ears, not others, remember to give your voice; that is, for the sake of my
love, not any other reason, and take care to do good works and speak holy words; for
whoever expends their good works or words for human approval shows the beauty of their
face or the sweetness of their voice to externals rather than to the Creator. But also
according to the letter, women who strive to beautify the face of their body for the
deception of fools and to soften their words over oil are transgressors of this Lord's
precept, and therefore remain unworthy of that eminent praise by which the Lord glorifies
His bride, adding,

Song of Songs 2:14

Because your voice is sweet, etc. Indeed, the voice of that soul is sweet to the Lord,
which knows how either to announce the words of the Lord to neighbors or to resound
praises to the Lord Himself sweetly with the prophet, How sweet are your words to my
taste, sweeter than honey to my mouth (Psalm 119)! That face seems beautiful to the Lord,
which strives to present itself as worthy to behold His face, which is accustomed to say
to Him from the innermost heart, I have sought Your face, O Lord; Your face will I seek;
do not turn Your face away from me (Psalm 27). However, our diligence in cleanliness will
not be sufficient for us, if we do not also correct those who err, as much as we can, if
we do not care to defend the weaker ones from their snares. Hence it is added:

Song of Songs 2:15

Catch for us the little foxes, etc. Indeed, the foxes that destroy the vineyards are
heretics and schismatics, who with the teeth of perverse doctrine are accustomed to tear
apart the flourishing vineyards of Christ, that is, the unripe minds of the faithful. If
only we did not know how much they tend to damage them! Therefore Christ commanded His
bride, with her maidens, whom He usually calls the daughters of Jerusalem, that is, with
preachers exalted in holy humility, busily in pious labor to catch the little foxes, that
is, as soon as they begin to discern and challenge the tricks of the fraudulent; lest,
having grown larger over time, they are driven away from harming His spiritual vineyards
with that much more difficulty, as they have already accustomed to graze longer; and
beautifully, He who had first spoken of the vineyards in the plural, again used the
singular number. For "our vineyard has blossomed"; thus indeed, He calls many vineyards
one vineyard, just as He wished to call many churches throughout the world one Church for
Himself. For He said the vineyards have blossomed, to show widely germinating populations
of the chosen; and rightly, where He admonished to catch the foxes, there soon marked the
singular appellation vineyard, to teach that for this reason above all, heretics should be
pursued and crushed, lest the infestation tear apart and scatter into parts the faith of
the Church, which ought to be one.

Moreover, the nature of foxes aptly aligns with the manners and words of heretics, because
they are indeed very deceitful animals, which hide in holes or caves, and when they
appear, they never run in straight paths, but in winding turns. How these fit with the
deceit and fraud of heretics, anyone can easily understand. It should not be overlooked
that He did not say, "Catch for yourselves," when speaking to the children of the Church,
or "Your vineyard has blossomed"; but, "Catch for us the little foxes, for our vineyard
has blossomed"; so that He might more strongly incite all, who could, to conquer or
correct the wickedness of heretics or bad Catholics, showing that they serve Him in this
endeavor, and to demonstrate Himself as the defender of the vineyard, which is the
rewarder of pious labors. Rightly, therefore, His beloved friend and bride responds
immediately with the simplicity of a dove's heart:

Song of Songs 2:16

My beloved is mine, and I am his, etc. The meaning of this response is as broad as it
seems to be briefly concluded. For it may rightly be understood in this way: My beloved is
mine, and I am his, we are united by true and sincere love. It may also be understood in
this way: My beloved has promised me such words of His divine exhortation, consolation,
and promise, and I will always offer Him a clear face of my conduct and a pure voice of my
speech and grace. But it can also be very decently accepted that, since pronouns usually
have great force, the Church, that is, the multitude of all the elect, says, My beloved is
mine, and no other; and again, My beloved is mine, not to anyone else, implying that He
grants eternal favor of His love and repays fruitfully; and I am His, not to anyone else;
I am His, not any other crowd of people, implying that I am always united with Him in full
devotion of humility and obedience. To all these meanings aptly fits what follows:

Song of Songs 2:16

Who feeds among the lilies. That is, who is accustomed to rejoice in the most radiant and
sweetest fragrance of my virtues, who delights in the most pleasing fruit of the
glittering churches throughout the world. Thus indeed the holy universal Church is
sometimes described in the plural as lilies, sometimes in the singular as a lily. For as
it says, As a lily among thorns, so is my beloved among the daughters. Similarly, it
refers to vineyards in the plural, where it says: Blooming vineyards; and again in the
singular as a vineyard, where it adds, For our vineyard has blossomed, it represents the
one Church. It is named in the singular because there is one heart and one soul of the
multitude of believers (Acts IV); and it is also very aptly named in the plural because
that unity of faithful heart and soul is no longer contained in a few, but in a multitude
of believers. Noteworthy is also that lilies, even in that they are accustomed to heal
limbs burned by fire, correspond to the acts of the saints. If they chance to detect
hearts being burned by the flames of vices, they immediately extend the help of brotherly
love to heal them, and lest the heat of desire or luxury, arrogance or anger, or other
crimes overwhelm them, they provide them with the refreshment of their consolation and
exhortation with diligent care.

Some interpret the Lord feeding among the lilies as among the purest choirs of virgins,
and rightly so, because both their chastity of the flesh shines outwardly and the
brilliance of their inviolate hearts shines inwardly. Again, the Lord feeds among the
lilies, that is, among the most pleasing virtues or bands of saints, in the very reason
that He is born among them; for since He Himself, the Mediator of God and men, willed to
be of one nature with His Church, hence the same Church is often called His body and He
the head of the body of the Church. He feeds among the lilies when the number of the
faithful within the Church is increased through the fountain of regeneration. He feeds
among the lilies when the faithful, who are certainly members of Him, advance in the love
of the highest by the illustrious examples of previous faithful. And it is noteworthy that
here the beloved is said to feed, while above he is said to lead the pastures: the bride
saying, Tell me, whom my soul loves, where you feed, where you rest at midday; for he is
fed in us, because we are His body, and members from His member; He feeds us because He is
our head, in whom we all rightly glory, each saying, But now has He exalted my head above
my enemies, implying that He will also later exalt us, and gather us to the head;

and since this pasturing of the Lord, which takes place in the progress of His saints,
extends to the end of this age (for when they reach His vision, they will have nothing
further to advance in), it is rightly added:

Song of Songs 2:17

Until the day breaks, etc. That is, until the eternal light of the future age arises, and
the shadows of this present life, that is, of ignorance or error, under which even we
faithful now walk, who use the lamp of the word of God, until they pass away. For when
that day desired by all nations begins to break forth, the Lord will no longer feed among
the lilies, that is, among the assemblies of the saints, whom He will rather refresh with
the eternal vision of His glory. "I will be satisfied," he says, "when your glory is
revealed" (Psalm 16); and, "Blessed are those who hunger now, for they shall be filled"
(Matthew 5). Nor is this, which compares present life to the shadows of night, and future
life to the day, contrary to the apostolic saying; which testifies of this life we now
live, saying, "The night is far gone; the day is at hand" (Romans 15); for, to speak
briefly, the present life of the faithful, who, casting off the works of darkness, put on
the armor of light, is indeed day in comparison to the unbelievers, who know or love
nothing of true light; but in comparison to the future blessedness, where true light is
seen eternally, it is still a very dark night. However, because the holy Church in this
world recognizes two spiritual lives, one active and the other contemplative, Divine
Scripture customarily speaks now of this, now of that, and now of both together.

Above, making mention of the contemplative life, it says of the Lord, "Behold, he comes
leaping upon the mountains, skipping upon the hills. My beloved is like a gazelle or a
young stag. And then beginning with the active life, it says, "Behold, he stands behind
our wall," and so on, until it says, "Catch us the foxes, the little foxes that spoil the
vines, for our vines have tender grapes. All these things, well considered, urge us to the
duty of good action. Then he adds of both together, "My beloved is mine, and I am his; he
feeds among the lilies until the day breaks and the shadows flee away": for in both lives
the beloved feeds among the lilies, because the Lord delights in the pure outward works
and the sweet inner contemplation of the eternal ones of his chosen ones, and he is
refreshed in his members. And this until the true light of day breaks, for then neither
are we troubled by any labor of good work, nor do even the most perfect behold heavenly
things through a glass darkly and momentarily, but the whole Church will see the King of
Heaven in His beauty forever: of which vision, since any taste, however slight, greatly
delights the spouse of Christ, it is aptly added:

Song of Songs 2:17

Return, be like, my beloved, a roe or a young deer, etc. Because, he says, you have
stirred and provoked me to cultivate the vineyards, that is, to instruct and multiply the
faithful people, who have been ordered to drive away the cunning plots of attackers, like
little foxes, from these same vineyards, because you wanted me to show my face to you,
although you have not yet promised to reveal your face clearly to me, but making your
acquaintance partly known to me, as if you speak to me through windows and lattice work. I
beseech you to return more often from general instruction, to illuminate more sublimely
the hearts of the more advanced, and just as the gaze, though rare, is with delight seen
on the mountains from the roe or the young deer, so may your presence be any kind of
traces of your greatness in the exalted minds. I pray that you reveal the sweetness of
immortal life, which you promise to all my members in recompense, to be speculated upon
even by some along the way, albeit from a distance. Furthermore, the name of the mountains
suits the minds of those who have learned to open the eyes of the heart to the
contemplation of heavenly things; when it is said, Over the mountains of Bether. For
Bether is interpreted as a rising house, or a house of watches;

and those who ascend more diligently in mind to the desires of the higher things, who more
zealously watch to receive these, deservedly see the heavenly mysteries more excellently
than others. But if it is read, as some manuscripts have, Over the mountains of Bethel,
that is, the house of God, it has no question at all; for it is clear that the hearts of
the righteous are rightly called mountains of the house of God, as opposed to the
mountains of Samaria and Esau, and the like, that is, of heretics and all the proud. In
another edition, we have seen written instead of this name, Over the mountains of spices
and perfumes, which equally fits the minds of the saints, who are not dried up by vain
thoughts, but, as with the healthful juices of the aromatic tree, are always refreshed
with the internal sweetness and charity: about which juices and perfumes it has been
signified often in this volume under the name of incense, myrrh, and aloes, and the like.
But because lovers of truth come not only from the Jews but also from the Gentiles, and
from both peoples one Church of the faithful is gathered, it remains in the song of love,
after the vocation of Judea and the most sweet dialogue with its Redeemer, also to relate
specifically how the Gentiles, in what order, have come to the recognition of salvation,
and with what love they have held this found. Thus follows the voice of the beloved Church
from the Gentiles.

Chapter 3

[Song of Solomon 3:1] -- On my bed I sought him by night, etc. For a long time, he says, I
have sought the Lord with great enthusiasm, whom my soul now wholly loves; whom I also
loved even then, though not yet known, insofar as I loved the reasoning of wisdom, truth,
and divine worship. But because I sought him in my bed, that is, still subjected to the
allurements of my flesh, and because I sought him by night, that is, in the darkness of
profound ignorance (for no angel, no prophet, no unquestionable teacher showed me the
light of divine knowledge), I did not prevail to find him whom I sought. When I truly
realized this, I proposed in my mind to rise from the bed of carnal pleasures, to gird
myself for the labor of salvific inquiry, to wander lands and seas, to approach the
teachings of all whom I heard to be wiser, and to diligently seek if I might find any true
wisdom, or any certain thing that would lead to eternal blessedness. But although I
traversed the world with great labor, distinguishing the words of the wise, I could learn
nothing certain and indubitable about the way of truth.

These were the aspirations of a pagan desiring to know God yet not knowing Him, as
attested by the studies of philosophers who explored so many lands and composed so many
volumes in search of truth and wisdom, as attested by Scripture, which says, "Now all the
Athenians and the strangers staying there spent their time in nothing else but either to
tell or to hear some new thing. This is also attested by the sermon of the Apostle, who,
speaking in the council of the Athenians, said, "As I passed by and beheld your devotions,
I found an altar with this inscription, TO THE UNKNOWN GOD. What therefore you worship in
ignorance, this I proclaim to you: the God who made the world and all things therein,
being Lord of heaven and earth, dwells not in temples made with hands" (Acts XVII). This
is attested by the devotion of the centurion Cornelius, who learned to seek knowledge of
divine worship from God through prayers and alms. This is also attested by the work of the
Ethiopian, who, coming from the ends of the earth to the temple of the Lord, approached to
worship Him whom he did not know, and burned with such love of the truth that he did not
know, that sitting in his chariot he diligently studied the readings, which were
frequently proclaimed to be divine.

But seeing his persistence in the search for truth, the Lord at length deemed to manifest
Himself to him who had long sought Him, and to whom He had inspired to seek, He also
granted to find. As He Himself had long ago promised through the prophet, saying: "The
afflicted and the needy seek water, and there is none, their tongue is parched with
thirst; I the Lord will answer them, I the God of Israel will not forsake them. I will
open rivers on the bare heights, and fountains in the midst of the valleys" (Isaiah XLI).
Clearly, those are the fountains of which the Psalmist, thirsting, said, "As the deer
desires the water brooks, so my soul desires You, O God" (Psalm XLI); those are the rivers
He promises to His faithful, saying, "He who believes in Me, as the Scripture has said,
out of his heart shall flow rivers of living water" (John VII). Hence it is rightly added:

Song of Songs 3:3

"The watchmen who go about the city found me," etc. The watchmen who go about the city are
the heralds of truth, who always keep watch with devout care for the protection of the
holy Church, which is spread throughout the entire world, and who strive to ensure that it
is not corrupted by the faithless through the word of preaching. These watchmen found the
pagan world in its anxious search for truth and showed it what it sought, when Philip
revealed the light of the Gospel to the eunuch and instructed him in the knowledge of the
prophetic words he was reading; when Peter infused Cornelius and his household with
heavenly grace, which he so greatly desired; when Paul made known to the Athenians the God
whom they worshipped in ignorance; and when others revealed to many others the long-sought
and long-desired presence of their Creator. It is as if the pagan world, which by God's
grace was to be transformed into the bride of Christ, said to the city's watchmen, "Have
you seen him whom my soul loves?" as they eagerly accommodated their ears to the teachers
coming to them and intently sought to discern if the way they preached was indeed the way
of truth.

Song of Songs 3:4

After I had slightly passed by them, etc. The one who wishes to enjoy the teaching of
truth should not approach it hastily and negligently: for the one who desires to meet the
beloved must necessarily pass very diligently by those who proclaim his name, and
familiarly insert himself among their assemblies, so that he may thus more closely deserve
to attain the knowledge of him whom they preach. For we also say that we have passed
through a book when we have read it to the end. Therefore, the angel said to Daniel about
the mysteries he was seeing, "Many shall pass through and knowledge shall be multiplied"
(Dan. XII). Therefore, after I had slightly passed by them, he says, I found him whom my
soul loved. For a seeker of truth ought to pass through the watchmen, that is, to mingle
and unite himself with the assemblies of the faithful teachers, as has been said, and to
run through their sayings or writings with frequent meditation. When he does this even
slightly, he soon finds the beloved whom he sought, because according to the voice of Paul
and Isaiah, "The Lord will accomplish his word upon the earth briefly" (Rom. IX),
specifically what he said, "He who believes and is baptized shall be saved" (Mark XVI).
And of which the Apostle says, "But what does the Scripture say? 'The word is near you, in
your mouth'" (Rom. X). This is the word of faith which we preach; "that if you confess
with your mouth the Lord Jesus, and believe in your heart that God has raised him from the
dead, you will be saved" (Rom. X).

Song of Songs 3:4

I held him and will not let him go, etc. All the more fervently, she says, I held the one
found, because it took longer to find the one I was seeking. I proclaim that I will never
let him go, but instead strive to persevere and progress continually in his love, so that
I may also endeavor to call the Synagogue, through which I received the hearing of the
word and the ministry of regeneration, back to faith in his name. For it is established
that at the end of the age, Judea shall receive the faith which it now opposes in
unfaithfulness, which can only happen through the teaching and ministry of those who will
then be found faithful among the Gentiles. For the Apostle plainly says, "Blindness in
part has happened to Israel until the fullness of the Gentiles has come in, and so all
Israel shall be saved" (Rom. XI). Indeed, what the Church says, "I held him and will not
let him go until I bring him into my mother's house, and into my mother's chamber," should
not be understood as though she will let Christ go after she has instructed the
Synagogue's people in faith in his name, but rather that she loves him with such
affection, seeks what is his with such zeal, that she endeavors to subject even her
kindred people to him, according to the Psalmist’s words, "Our eyes are upon the Lord our
God, until he has mercy on us" (Ps. XXIV).

For certainly, no one who raises their eyes to God to ask for mercy lowers them again
after finally receiving that mercy, since it is the greatest sign of received mercy for
someone to always have their eyes intently on God and to contemplate his glory without
end. It should be noted, however, that the sequence of this chapter was also fulfilled
literally in Mary Magdalene, who held the type of the Church: for when the Lord, whom she
loved with all her heart while alive, was taken from her sight by death and burial, she
sought him in her bed, held captive by such love for him that the memory of him did not
leave her heart even when her limbs were given to rest. She sought him through nights,
namely those two in which he rested in the tomb; yet she did not find him, as the time for
his resurrection had not yet come. She arose in the morning with spices, and anxiously
searching, she came to the tomb; and even then, she did not immediately find the one she
was seeking, but first the angels, certainly guardians of the Church, found her. Inquiring
about the Lord from them, and hearing that he had risen, she finally came to see him. She
held him, and no longer let him go, having truly recognized that he had triumphed over
death.

And she hastened to bring him into her mother's house, for she proclaimed his resurrection
to the assembly of the disciples, who had preceded her in Christ and had encouraged her to
piety by their examples.

Song of Songs 3:5

I adjure you, daughters of Jerusalem, by the gazelles, etc. If we look at the preceding
verses, we will not find in them that the bride reached rest or sleep, but rather that,
leaping from the bed, with the greatest effort of searching, she reached the discovery of
her beloved. And how now does the same beloved adjure the daughters of Jerusalem not to
awaken her, nor to cause her to wake, unless perhaps because the soul, as though tranquil
in the most blessed sleep, knows how to rest in divine love? Just as someone sleeping has
closed the bodily eyes to external things and has often opened the eyes of the heart in
the vision of hidden things; so indeed, the mind given to the love of heavenly matters
withdraws from the concerns of the visible, so that it may keep watch more perfectly and
freely in the contemplation of the invisible. And it is no wonder that love is compared to
sleep, for it averts the sense of the mind from the desire for the visible and turns it to
the desire for the invisible, just as it is compared even to death, with the same song
saying, “Love is as strong as death”: because just as death destroys the body, so too does
the brilliance of internal life extinguish external delights.

Hence, it is rightly that the daughters of Jerusalem are adjured, that is, the souls of
the faithful, sighing with an anxious mind for the companionship of the heavenly citizens,
not to awaken the beloved, that is, not to hinder a mind devoted to God from the intention
of heavenly desire with an untimely interruption. This too can rightly be understood
concerning the general state of the Church, whose peace to disturb is to oppose the will
of Christ: concerning whom, as enough has already been said above, now it may suffice to
speak more sparingly. Let the reader remember only this, that for this reason the verse is
repeated in the song of love so that the Lord may signify that He has no less care for the
Church gathered from the gentiles than for that gathered from the Jews, but He bears equal
concern for the peace of both, as both are united in His singular most beloved house and
family. Once upon a time, Judaea believed that it was alone loved by God, that the word of
salvation was entrusted only to itself, not also to the uncircumcised gentiles, as
evidenced by Luke, who says: “And the apostles and brethren who were in Judaea heard that
the gentiles also had received the word of God.

When Peter had come to Jerusalem, those of the circumcision contended with him, saying,
‘Why did you go to uncircumcised men and eat with them?’ ” Also, in another place, “On the
next Sabbath, almost the whole city came together to hear the word of the Lord. But when
the Jews saw the multitudes, they were filled with jealousy; and contradicted the things
spoken by Paul” (Acts XI). Hence, the adjuration of the daughters of Jerusalem not to
awaken the beloved can also rightly be taken to mean that He commands those who had gone
ahead in faith from the Jews not to trouble those or contradict the salvation of those who
had come to faith from the gentiles. Where also, what He says, “Until she pleases”, can be
understood in this way, that the Church from the gentiles would of its own accord submit
itself to watchings and labors for the Lord. Therefore, it is next added that the same
daughters of Jerusalem are astonished because the grace of the Holy Spirit is poured out
upon the nations.

Song of Songs 3:6

Who is this that ascends through the desert? etc. Who is this, they ask, worthy of such
praise, of such wonder, who has not been cleansed by the mystery of circumcision, nor yet
washed in the font of regeneration, and already is imbued with the new grace of the Holy
Spirit, already speaks in tongues, and magnifies God? such as we have never remembered
happening in our nation, since either the testament of circumcision was given to the
fathers, or the washing of baptism was given to us. Who ascends through the desert: rises
from the depths of pleasures to the heights of virtues, lifting eyes to the eternal
mountains; indeed, lifting, and longing to reach Him who dwells in heaven. Yet ascends
through the desert, that is, through the midst of those nations which were not fruitful in
any virtues, which no prophet of God, no patriarch, no angel coming, had instructed in the
worship of a healthier life, whose faith is of greater miracle, because she most recently
recognized and accepted this invincibly, according to what the Lord Himself attests in her
praise, saying: I know where you dwell, where Satan's throne is, and you hold fast to my
name, and did not deny my faith (Rev. 2). But this is said as an example of the Israelite
people, who, freed from the darkness of Egyptian servitude, ascended through the desert's
journey to the promised land.

Hence, the desert can also rightly be taken in a good sense, that is, denoting that way of
life which is separated from the enticements of the world, devoted solely to the scrutiny
of God's law and the observance of heavenly precepts, which, hungering and thirsting for
righteousness, is fed only by the manna of the heavenly word, and drinks from the fountain
of life that emanates from the spiritual rock. Hence, ardently and fervently singing: My
soul thirsted for you, my flesh how many times to you in a dry and barren land without
water (Psalm 62). Therefore, the Church ascends through the desert, to reach the promised
kingdom; and also, how she ascends is shown when it is added, Like a pillar of smoke from
spices. Smoke is usually born from fire, born seeking the heights, to be consumed, and
gradually withdraw from human sight. In this way, the Church ascends, which, kindled by
the fire of the Holy Spirit in the love of its Creator, strives with all effort of virtues
towards the heavenly; nor does it desist from its beginnings, until, abstracted from human
things, it is seized into the invisible joys of heavenly life; and just as smoke, at one
and the same time, can be seen to arise and disappear in the higher parts where it was
first seen, so the Church is always newly born through the grace of the Holy Spirit in
some of its members until the end of the world;

in some, which were first born to God, it is always gathered to the heavenly. Which
rightly is not simply compared to smoke, which can be dispersed anywhere, but to a pillar
of smoke, so that both the unity of her faith and the simple ascent to the heights may be
signified. Moreover, concerning the enemies of God, who are elevated not by any heavenly
desire, but solely by the pride of arrogance, it is said that once they have been honored
and exalted, they will fail like smoke; and just as in the mind of the depraved, worldly
greed burns, conversely fervor burns in the heart of the good, and the virtue smokes, so
it was right to say, "Like a column of smoke," adding:

Song of Songs 3:6

"From the aromatics of myrrh," etc. Indeed, myrrh, which is suitable for embalming bodies,
as the arrangement of the sacred burial of the Lord also proves, signifies the chastity of
the flesh. Frankincense, which is accustomed to be offered to God in prayers, expresses
the virtue of prayer; as the Psalmist also attests in prayer, "Let my prayer be set before
You as incense" (Psalm 140). The entire powder of the perfumer signifies all the works of
virtues, which are therefore not compared with complete spices, but reduced to powder, so
that we may be reminded to distinguish the good works we do with diligent intention and to
examine them with the sieve of careful discernment to ensure that nothing unseemly remains
in them. The perfumer, who prepares and sifts this powder, is understood to be either the
person himself who strives for virtues or the Lord, the giver of virtues. Moreover, it
should be noted that when mentioning aromatics, he rightly first calls myrrh, then
frankincense and the entire powder of the perfumer, according to that order which the Lord
also sets in the Gospel, saying, "Let your loins be girded and your lamps burning" (Luke
12). Which is to say in other words, "Depart from evil and do good" (Psalm 34). Mortify
the desires of the flesh and offer to God the pleasing vows of the heart.

Thus the beloved of the heavenly bridegroom ascends through the desert like a column of
smoke from the aromatics of myrrh and frankincense and the entire powder of the perfumer,
because whether the holy Church or any perfect soul grows in the higher virtues through
daily progress, which by the flame of charity renders to its author the most delightful
fragrance of chastity and prayer, indeed of all spiritual fruits; although it can also be
rightly understood that the beloved of Christ ascends, like a column of smoke from the
aromatics of myrrh, frankincense, and the entire powder of the perfumer, because his one
and the same Church is built from many faithful persons, each flourishing in diverse
virtues, some insist more greatly on mortifying the pleasures of the flesh after the
example of him who said, "I discipline my body and keep it under control" (1 Corinthians
9); some are peculiarly dedicated to frequent prayers like the symbol of frankincense;
others labor to offer God the fruits of good works. Yet all are inflamed by the one same
fire of the Spirit, like one single column of smoke, with undivided zeal and common
devotion seeking the heights of heavenly life. Nor should it seem contradictory to the
diligent reader but rather sufficiently consistent to understand, that the same beloved
both is said to be asleep and to ascend through the desert: for she is shown to sleep when
the daughters of Jerusalem are adjured not to awaken her.

And the same daughters of Jerusalem testify that she ascends, when they immediately
respond, "Who is this coming up from the wilderness? At one and the same time, she both
sleeps and ascends, when the soul, as much as it can, distances itself from external cares
and carnal desires, and approaches the vision of its Creator by the progress of good
operation or thought; which when it is said to ascend through the desert, it is indicated
to where it ascends and what is the cause of its ascent, with the voice of the Church that
ascends being added.

Song of Songs 3:7

Behold, the little bed of Solomon, etc. Thus, to the little bed and chariot of Solomon,
that is, of the peaceful king, evidently our Lord and Savior, is his ascent: namely, to
the little bed in which he rests eternally in peace; and to the chariot, from which he is
refreshed by the feasts of life without end. The cause of ascending, however, is that the
middle of his chariot, to which he ascended, is spread with love; to which, even if the
ascent is purple, that is, bloodied by intense struggle, nevertheless the sweetness of
love, which is known to reside in it, greatly invites the daughters of Jerusalem, that is,
the souls of a religious mind, to ascend to it. Therefore, the little bed of Solomon is
the glory of supreme blessedness, in which the king of peace himself perpetually rests
with his saints; toward which little bed the beloved of the king himself, that is, the
Church through the desert of this world, strives daily, and partly has already reached, as
much as she has sent her faithful toward future rewards. But she will reach it entirely,
when at the consummation of the world, the Creator himself and the king of that same
heavenly city will have gathered his chosen from the four winds, and as he says elsewhere,
He will have girded himself and made them recline, and passing by will have ministered to
them.

But even in this life, the little bed of Solomon is the quiet behavior of the saints,
secluded from worldly tumults, which, with the conflicts of vices now suppressed or put to
sleep, imitates the happiness of perpetual peace. Hence also the prophet, And his place
was made in peace, and his habitation in Zion (Psalm LXXI), that is, in the sublime
contemplation of future goods. And the apostle Peter, If you are reproached in the name of
Christ, you are blessed; for the Spirit of the glory of God rests upon you (I Peter XLIX).
To each of these couches, what is suitably said applies: "Because Solomon's bed is
surrounded by sixty mighty ones of Israel's mightiest," because both the present peace and
rest of the Church are defended by holy preachers against the attacks of heretics, and the
internal rest of the heavenly homeland is contemplated with firm intent by the more
perfect ones. Therefore, it is well said of that bed of the king of peace that it is
surrounded by mighty ones. It is also fittingly added, "From the mightiest of Israel. For
indeed, Israel is interpreted as "man seeing God"; because those who wish to either
protect the present peace of the Church by preaching or contemplate that peace which is in
heaven, must be vigilant, stand in faith, act manfully, be strengthened, and strive to
render themselves worthy of the divine vision. "From the mightiest," he says, "of Israel";

because all who strive towards the joys of the divine vision are rightly called by the
name Israel. But "the mightiest," he says, "among them" are undoubtedly those who are
either exalted by the heavenly gift of contemplation or undertake the ministry of
preaching properly. They are aptly designated by the number sixty, for such ones surely
expect the denarius of eternal reward for the perfection of good deeds: for God perfected
the adornment of the world in six days and rested from His works on the seventh, rightly
implying by the number six the light of perfect action, for which eternal rest is hoped.
Furthermore, that the rewards of good works are symbolized by the number ten, everyone
knows who understands why those laboring in the vineyard of Christ received a denarius in
payment. "All holding swords," etc. Those holding swords of which the Apostle says: "And
take the helmet of salvation and the sword of the Spirit, which is the word of God" (Eph.
6), skilled in those battles of which he admonishes, saying, "Put on the armor of God,
that you may stand against the wiles of the devil; for our struggle is not against flesh
and blood, but against principalities, against powers," etc. (Ibid.).

And rightly skilled, for great skill in war is needed by those who, enclosed in flesh and
placed on earth, fight against spiritual wickedness in the heavens with great skill,
rather they need great grace from God, since the frailty of the flesh fights when stirred
up against the archangel with battles of so many thousands of years.

Song of Songs 3:8

Each man has his sword on his thigh, etc. By the thigh, carnal propagation is usually
designated; hence it is written: All the souls that came out of the thigh of Jacob were
seventy (Exod. I). Soldiers of Christ have a sword over their thigh when they suppress the
movement of carnal desires with the severity of the spiritual word. And this is because of
the night terrors, that is, lest they be struck down by the traps of the ancient tempter
if they are found secure and unarmed, lest, having been overwhelmed, the bed of the true
Solomon, which they ought to have guarded, be defiled; this applies to both beds of the
eternal King that we mentioned, that is, both the present peace of the Church and the
future one can equally be understood. For holy teachers fear lest the status of the
present Church be violated by the darkness of heretics; they fear, those who have
accustomated to open the eye of the mind to the contemplation of future joys, lest the
light of divine revelation be obscured in them by the nocturnal disturbance of demonic
perturbation. But if the strongest from Israel, in whom there is no deceit, who are the
most skillful in wars, have a sword over their thigh because of the night terrors, what
should I and those like me do? With how much fear should we serve the Lord, who are less
skilled in spiritual combat and less strong in performing the things we speak of?

One refuge alone remains for us, to adhere to Him, to place our hope in Him whom we know
cannot be overcome, to seek His protection with the prophet, often saying: The Lord is my
light and my salvation, whom shall I fear? (Psalm XXXVI). My light, indeed, to train me
for battle; my salvation, to make me strong and invincible in battle. For if we persist in
preaching, perhaps we too will deserve to hear with the same prophet. His truth will
surround you with a shield; you will not fear the terror of the night (Psalm XC). Some
strong ones who surround the bed of Solomon interpret this over the angels, who fight
against the aerial powers for the peace of the holy Church, whose understanding seems to
contradict what is said: Each man has his sword on his thigh; for how can they suppress
the enticement of the flesh with the sword of continence, or assess it, who have no nature
of flesh from which they subsist? So the Church, coming from the Gentiles, says, Behold
the bed of Solomon, seventy strong ones surround it from the strongest of Israel, and so
forth; as if to clearly say: Why are you surprised, O daughters of Jerusalem, that is,
believing people from Judea, that I ascend through the desert in the manner of sweet-
smelling spices of virtues?

See that the king, to whose company I hasten, is peaceful, that bed of his inner peace is
safe from the snares of the wicked and accessible only to the good, towards which I strive
to arrive. But if it delights to hear, I will recount even more of his riches.

Song of Songs 3:9

King Solomon made himself a palanquin, etc. It is called a palanquin because it carries
the bodies of those seated or reclining at a banquet, or because it is usually carried
from place to place according to the opportunity of the times. The holy Church is rightly
compared to this, as it lifts believers to the feast of eternal happiness and is carried
throughout the entire world by the ministry of its preachers. But the Lord made this
palanquin for Himself from the woods of Lebanon, because He built the Church from souls
strong in spirit and steadfast in constancy. Indeed, the woods of Lebanon excel greatly in
height, appearance, and their incorruptible nature. [Song of Solomon 3:10] -- He made its
columns of silver. James, Cephas, and John, who seemed to be columns. He made these
columns of silver, in truth, because He established holy teachers in the splendor of the
heavenly word to confirm the faith and to uplift the state of the Church.

Song of Songs 3:10

Its recliner of gold. He made a recliner in the palanquin when He promised the faithful
the hope of perpetual rest. "Take my yoke upon you," He says, "and learn from me, for I am
gentle and humble in heart, and you will find rest for your souls" (Matthew XI). And He
made this recliner of gold because He prepared for us the resplendent glory of the eternal
divine vision. Hence it is said, "Whoever loves me will be loved by my Father; and I will
love him and manifest myself to him" (John XIV). [Song of Solomon 3:10] -- Its ascent of
purple. True purple is dyed with the blood of shellfish. Therefore, the ascent of
Solomon's palanquin is purple because our King and Lord loved us and washed us from our
sins in His own blood (Revelation I). And no ascent to this palanquin is found but purple,
because no one enters the Church unless imbued with the sacraments of the Lord’s passion.
Hence He Himself said, "Unless you eat the flesh of the Son of Man and drink His blood,
you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I
will raise him up on the last day" (John VI).

Song of Songs 3:10

In the midst of love He established it, etc. With that very love with which He suffered
for us: for no one has greater love than this, that someone lay down his life for his
friends (John 15). And as the Apostle says, But God commends His love toward us in that,
while we were yet sinners, Christ died for the ungodly (Rom. 5), for through this middle
part He prepared His Church's stratum place, where faithful souls might rest softly,
because He filled it entirely within with the love of heavenly things. And this is what He
added, For the daughters of Jerusalem, that is, for the souls burning with the desire of
heavenly things. For as much as God commended His love toward us by suffering for us, He
kindled more souls to love Him in return and to suffer for Him. The purple ascent can also
be specially understood in those who shed their blood for Christ. They are rightly said to
have ascended to the golden headrest by the purple ascent, because they reached the love
of perpetual rest through the labor, the art of tribulation. To whom it aptly applies what
follows, because He established it in the midst of love. For this reason, they are ready
to shed their blood for the heavenly King, because He inflamed their hearts, which are the
middle part of His couch, with His love. Whence the Apostle, while describing the purple
ascent of the couch, said:

But we also glory in tribulations, knowing that tribulation works patience, patience works
proof; immediately he took care to add about the golden headrest, saying: Proof however
works hope, and hope does not disappoint. And then he concluded about the love, with which
the middle is established, because the love of God is shed abroad in our hearts (Rom. 5).
Therefore, to the daughters of Jerusalem who are amazed and praising the Church from the
nations, which ascends to heaven like a colonnade of smoke from aromatic spices, He
Himself returns the reasons for His ascent, explaining that the bed of the peaceful king
to which He hastened, is safe from the incursions of evil; and that His couch, where He
hopes to be refreshed, although the ascent is arduous, nevertheless has a headrest shining
like gold; and established in the midst of His love, for which reason He hastens to
ascend, knowing that God is love, and he who abides in love, abides in God, and God in him
(1 John 4). With these words having been said, in a wonderful and proper order, after
narrating the gifts of His King, He also begins to extol His own appearance and adornment,
inviting everyone to see this, and after He has been called Himself, He also takes care to
call others, having taken up the task of evangelizing, while it is subsequently added:

Song of Songs 3:11

Go forth, and see, daughters of Zion, King Solomon. The daughters of Zion are also the
daughters of Jerusalem, that is, souls longing for the joys of the heavenly homeland. For
Zion means watchtower, or the watchman, Jerusalem means vision of peace: both names
fittingly apply to the inhabitants of the same heavenly city, where they enjoy eternal
peace and always behold the face of their Creator. Therefore, go forth, he says, daughters
of Zion, and see King Solomon. Go forth from the tumultuous life of the world so you may
be able to see the King of Peace; go forth in mind and action from the midst of Babylon,
you who desire to have a part in the heavenly Jerusalem, according to the command of that
true Solomon, who says: Come out of her, my people, that you be not partakers of her sins;
thus he himself, wishing to separate us from the company of the world and to provoke us to
heavenly joys, willed to suffer outside the city walls for our sake, as the Apostle
beautifully and fully explains, saying: Jesus, to sanctify the people through his own
blood, suffered outside the gate, let us then go to him outside the camp, bearing his
reproach. For here we have no lasting city, but we seek the one to come (Hebrews 13). And
because our Lord Jesus Christ must be confessed to be not only the true Son of God but
also the true Son of Man: the Son of God indeed eternally born before the ages; the Son of
Man, in time made at the end of the ages, rightly, after it was said: See, daughters of
Zion, King Solomon, it was immediately added.

Song of Songs 3:11

In the diadem with which his mother crowned him. For this is clearly to say, "Behold the
Lord in the humanity which, taken from the Virgin mother, he placed at the right hand of
the paternal majesty." Indeed, his mother crowned him with a diadem when the blessed and
undefiled virgin, conceiving by the Holy Spirit, provided to him from her flesh the
material of that most holy flesh, in which appearing to the world and dwelling among us,
he would destroy the reign of death by dying and restore life to us by rising again, and
by ascending to the heavens, would exalt it with the glory of the everlasting kingdom.
Therefore, the daughters of Zion, seeing King Solomon in his natural beauty, also marvel
at the diadem with which his mother crowned him, because the elect, believing and
confessing the glory of the Son of God equal to the Father and the Holy Spirit, also
recognize the assumption of the human nature in which he overcame the dominion of death to
be clarified forever, not by the power of his own substance, but by the work of the Word
who assumed it, that is, the only Son of God; whose vision of the diadem, one of the
daughters of Zion, herself most noble and already departing from the bounds of earthly
desire, admiringly said, "But we see Jesus, who was made a little lower than the angels,
crowned with glory and honor because of the suffering of death" (Hebrews 2).

Song of Songs 3:11

On the day of her betrothal, etc. At the time of his incarnation, when he proceeded from
the virginal womb to marry the Church, as a bridegroom from his chamber, it was a day of
the joy of his heart, for he rejoiced that through the dispensation of his incarnation the
world would be brought to the knowledge and vision of eternal divinity. Hence, when many
flocked to his faith, it is written: "At that hour he rejoiced in the Holy Spirit and
said, 'I thank you, Father, Lord of heaven and earth, because you have hidden these things
from the wise and prudent, and revealed them to little ones' (Luke 10). Hence the Redeemer
himself, having led humanity through his blood to the heights, speaks to the citizens of
heaven, saying, 'Rejoice with me, for I have found my sheep that was lost' (Luke 15).
Because therefore the daughters of Jerusalem, marveling at the coming of the bride, said,
'Who is she who comes up through the desert,' and so on; she aptly praises the bed,
praises the litter of the bridegroom, and finally praises the bridegroom himself, to whose
embrace she hastens. She remembers the humanity assumed for her in God, which at the time
of her response created the mystery of the incorrupt mother; so that it shows she
rightfully aspires to the glory of his divine vision, for which he himself would have
taken on the habit of human nature. Hence rightfully, she, who so subjugated herself to
the praises of her Redeemer, who invites her own cohorts, namely the daughters of Zion, to
praise with maternal affection, also received a worthy recompense of praise from that same
bridegroom and Redeemer; to whose voice it is joined.

Chapter 4

[Song of Solomon 4:1] -- How beautiful you are, my friend! etc. He said that the Church is
beautiful, repeating it because he saw it to be commendable both in action and in
preaching. Clearly in action, by which it ascends to him through the desert, like a column
of smoke from aromatics; in preaching, however, by which it strives to bring even its
neighbors into its fellowship, saying: Go forth and see, daughters of Zion, King Solomon.
And rightly, first by action, then by preaching, according to the example, namely, of him,
of whom it is written, "All that Jesus began to do and to teach" (Acts I). [Song of
Solomon 4:1] -- Your eyes are those of doves, etc. Your senses are lofty and venerable in
the contemplation of spiritual matters, by which you also deserved to see and recognize my
gifts, which you recently expounded; my diadem, which you preached. For, as we mentioned
above, the Holy Spirit appeared in the form of a dove, and thus the name of that spiritual
grace is fittingly signified.

Song of Songs 4:1

Without that which lies hidden within. Without the invisible reward in the heavens, which
in your pilgrimage on earth you are not yet able to see. For this is the greater beauty of
glory, which cannot be worthily evaluated at present. And beautifully, where he praises
the simplicity of her eyes, that is, the knowledge of what is hidden in her, he also calls
her a friend, according to the Lord's words: "I no longer call you servants, because a
servant does not know what his master is doing. But I have called you friends, because
everything I have heard from my Father I have made known to you" (John XV).

Song of Songs 4:1

Your hair is like a flock of goats, etc. If the sharpness of the spiritual senses is
rightly understood in the eyes of the bride, the purity of countless general thoughts can
not inappropriately be recognized in the hair, which in the saints, even though sometimes
undertaken for the administration of temporal things, are never separated from the
intention of heavenly matters. For it is written that Paul had decided to sail past
Ephesus to avoid spending time in Asia. He was hurrying, if possible, to be in Jerusalem
for the day of Pentecost (Acts 20). Here, he was indeed occupied with such thoughts
regarding the earthly journey; but he was undertaking the earthly journey with the
intention of a heavenly reward. This must also be understood about the trade of tent-
making, which he practiced with Aquila and Priscilla, for the thoughts with which they
fulfilled it were indeed temporal, but the gaze was fixed on the eternal, so that by this
earthly work they might support the ministry of the Gospel, which was heavenly. Thus, the
hair of the bride is aptly compared to the flocks of goats that ascended from Mount
Gilead.

These are clean animals and are accustomed to climbing the heights of cliffs or trees for
the sake of seeking food, because evidently, the thoughts of the elect, as we said, even
though they engage in earthly matters, nonetheless aim at heavenly things, and even when
they care for the needs of the flesh, they direct the sharpness of the mind rather towards
the well-being of the soul and the heavenly nourishment. Moreover, in the eyes of the
bride, the preachers of the Holy Church can also be understood, through whom the hidden
secrets of heavenly mysteries, which the general multitude of believers does not see, are
revealed. In the hair, the faithful people can also be understood, who, although they are
less skilled in overseeing and governing the steps of the Church, nonetheless provide it
with great honor through their numerous acts of obedience. Of these things, the Lord
Himself, when preaching to the disciples sent to preach, said, "You will be hated by all
because of my name; he immediately added by consolation, "Not a hair from your head will
perish" (Luke 12). This is to say plainly: although the hate of persecutors rages, they
cannot even seize your slightest, namely your head, from among those who belong to me.
Hair, in this context, is aptly compared to herds of goats; for sinners are customarily
designated by goats;

and since the entire Church truly acknowledges that it cannot be free from sin, how much
more must those who are in a common life do this, because we all offend in many ways
(James 3)! Therefore, the faithful have sin, but they nonetheless strive through daily
advances of good works toward that life where they may be free from all sin. For this
reason, it is aptly added about those same goats: "Which ascended from Mount Gilead: for
they dwell indeed on the mystical mount, all who are united to the body of their Redeemer.
But the goats ascended the same mount, seeking the upper parts of the mount to graze, as
they who are humble and conscious of their sins and frailty, fired by the very fear of
their weakness, always strive to lift themselves up to the pastures of heavenly life in
Christ. Indeed, we read in the Book of Numbers and Chronicles that Mount Gilead had very
good and abundant pastures. This aptly fits that very high and very fruitful mountain from
which the city itself, which is built on it, that is, the holy Church, is wont to say:
"The Lord is my shepherd; I shall not want; in a place of pasture, there he has placed me"
(Psalm 22). The name of the mountain itself is also pertinent, being called "a heap of
testimony.

For the Lord is the heap of testimony, because in Him is gathered and united all the
multitude of the saints, namely the living stones, who have been proved by the testimony
of faith, as the Apostle says. Thus, the hair of the bride is compared to flocks of goats,
which, grazing on this mount, always strive to ascend to higher places, because whether
the temporal thoughts of the elect or the more fragile people of the Church, the less they
find themselves to be free from fault, the higher they seek the help of Him from whom they
understand themselves to be liberated.

Song of Songs 4:2

Your teeth are like a flock of shorn sheep, etc. Just as in the hair of the Church, the
people who are still dedicated to more fragile deeds are designated, in the teeth, the
more perfect ones and those suited for governing the Church are denoted, because the
former excel in number, the latter in firmness; the former inwardly refresh with the word,
the latter, even if they grasp less of the internal mysteries, adorn the Church externally
with good works. Is not he rightly called the shepherd of the Church, of whom it was said:
"Rise, Peter, kill and eat" (Acts 10)? Kill, by teaching to anathematize what they
worshipped in their evil ways, and graft them, having returned to the profession of true
faith, into the unity of your body, which is the Church of Christ? Indeed, above, these
same teachers were designated under the name of eyes; but they are eyes, because they
sharply perceive the secrets of spiritual mysteries; they are teeth, because they rebuke
the wicked with the word of truth and transfer those rebuked and purified into the holy
members of the Church. They are the teeth of the Church, because they prepare the bread of
the word of God for its little ones, to whom they themselves are not sufficient to be
eaten.

Pious nurses are accustomed to chew pieces of bread with their teeth and insert the small
morsels into the mouths of infants while nursing, until they gradually lead them away from
milk to the use of bread; thus the holy mother Church has teachers who, like breasts,
minister the milk of milder doctrine to beginners; these same teachers also provide the
bread of stronger word to those who are well progressing. But in order to rightly advance,
it is necessary for them to gradually and by parts provoke to learn higher things, and
first entrust more open things concerning spiritual secrets to them, and these discussed
with careful and diligent exposition, as if already chewed beforehand by teeth, so that by
doing this repeatedly, they gradually render them capable of the more interior secrets.
These teeth are rightly compared to a flock of shorn sheep that have come up from the
washing, because they are cleansed by the font of baptism and stripped of their
possessions. And indeed, it is for all to be purified by the washing of Christ's life,
because unless one is born of water and the Spirit, and the rest (John 3), it is for the
perfect, and especially those to whom the care of feeding his sheep is entrusted, to
renounce all that they possess. Which, both those first and foremost teeth of the Church,
that is, the apostles, and a great crowd of the primitive Church, are recorded to have
done.

Song of Songs 4:2

All bear twin offspring, etc. The sheep of Christ bear twin offspring, because all whom
the holy teachers bring to God through preaching, they instruct in the twin love of the
same God and neighbor. They bear twins, because they imbue the disciples whom they
instruct with the knowledge of faith and good works. And there is none barren among them:
there is no sheep of the supreme shepherd which does not produce offspring of good work;
among whom there are many who rejoice in the offspring of both work and doctrine. But
neither will those be counted among the barren who, washed by the fountain of salvation,
are immediately taken from this life. For they have had the offspring of faith, which
either they professed for themselves, or others professed for them; they have had the
desire for good works, which they would have exercised among the sheep of Christ, if they
had been granted more time. Concerning such it is written: "Being made perfect in a short
time, he fulfilled long times" (Wis. 4:13). For his soul was pleasing to God; therefore He
hastened to take him away from iniquity (Ibid.).

Song of Songs 4:3

Like a scarlet ribbon, your lips, etc. The lips of the bride are compared to scarlet
because the Church ceaselessly proclaims the price of the Lord's blood by which it was
redeemed; but it continually sings: But far be it from me to boast except in the cross of
our Lord Jesus Christ (Galatians XIV). And it should be noted that her lips are compared
not simply to scarlet, but to a scarlet ribbon: for a ribbon is typically used to bind the
hair. If by the hair of the bride the faithful people are understood, the ribbon that
binds them and fits them more properly to the head, what else is it understood to be but
the doctrine of truth? With which it is necessary to confirm the immature minds of
believers and diligently apply them to the love and worship of their Creator, lest the
wicked roam freely through idle acts and flee from the embrace or adornment of the true
head, lest they impede even the eyes, that is, those who ought to show them the light of
justice, by undue relaxation. Just as the good deeds of disciples sometimes become an
example of virtue for teachers, so more often their neglect causes harm to the teachers'
good actions. Therefore, he says, like a scarlet ribbon, your lips, and your speech is
sweet, because the Church customarily fortifies and as it were dyes its doctrine, which
restrains the minds of the weak from licentiousness, with the memory of the Lord's
passion.

For nothing more effectively restrains the voluptuous from carnal desires than when they
hear or recall that the Lord of glory was pleased to be incarnate and suffer for them.
Hence rightly the Lord considers such speech sweet because he very gladly accepts it when
he sees us recount and meditate on this to one another, for the sake of which he himself
came down to us from heaven. If we say that thoughts are represented by hair and spiritual
senses of the faithful by eyes, the end of the exposition is the same: because we restrain
the unrestrained wandering of superfluous thoughts by no other order more easily than by
the memory and frequent recollection of the Lord’s blood. But also, often when we
entertain harmful thoughts with an incautious mind, and are suddenly checked by God, we
imprint the sign of the holy cross on our breast and discard what we were contemplating
wickedly, as if binding our hair with a scarlet ribbon, because we suppress the loose
thoughts with the trophy of sacred blood. If this salutary binding is lacking, they sully
the whole beauty of the head by drifting, because they disturb the tranquillity of the
mind and cover the sharpness of the eyes, because they obscure the grace of spiritual
senses with the improper meditation of carnal things.

Song of Songs 4:3

Like a fragment of a pomegranate, etc. We have also previously taught that shame is
designated by the cheeks, because surely a sudden blush usually spreads over these when we
are embarrassed. However, the pomegranate, because it is of a rosy color, quite fittingly
hints at the mystery of the Lord's Passion, just as does the scarlet. For it was fitting
that the manner of our redemption is indicated frequently in sacred song by the repetition
of figures, as also intimated in other prophetic Scriptures. Therefore, because the holy
Church is not ashamed of the cross of Christ, but even rejoices in the reproaches and
sufferings for Christ, and usually carries the banner of his cross on her face, it is
fittingly remembered that her cheeks are like a pomegranate fragment. Nor is it
inconsequential that they are compared not to an entire pomegranate but to a fragment; for
in a broken pomegranate, both the part of the redness that was exposed is seen, and the
part that lay hidden inside, whiteness, is revealed. Thus, the bride has the redness of a
pomegranate on her cheeks when the Church confesses the sacrament of the Lord's cross in
words. She also shows the whiteness of the broken pomegranate when she proves the chastity
of a pure heart through being struck by pressures and deeds, just as the cross itself of
her Redeemer reveals what it holds within of saving grace.

Again, she shows the red color on her cheeks when the foremost and most eminent of her
members, that is, the holy martyrs, shed their blood for Christ. She also adds the white
when these same martyrs, during their suffering or after completing their passion, shine
forth even with miracles. Nor should we overlook that the pomegranate encloses a great
abundance of seeds within one outer peel, whence it is also called the apple of seeds,
which indeed cannot be seen when the pomegranate is whole, but become clear how numerous
they are when it is broken. So indeed the holy Church, the more she is broken by
adversities, the more clearly she reveals how many grains of virtues she embraces under
the covering of one faith. And rightly it is added: Besides that which lies hidden within,
because indeed the confession of the life-giving cross in the Church can be heard by all,
the pressures on the Church can be seen by all; also the brilliance of charisms, which
heals the sick, raises the dead, cleanses lepers, drives out demons, and other such things
can be viewed by both infidels and the faithful, they can also be marveled at. But she
alone knows with what love of invisible life she is held, with what flame she burns in the
vision of her Creator, with what love she ignites in the progress of her members.

Song of Songs 4:4

As the tower of David, your neck, etc. And we have said above about the neck, which
signifies the holy teachers who continuously enrich the Church by nourishing it with
spiritual sustenance and strengthen it in faith through the words of holy exhortation. But
also, the fact that the neck, positioned in the middle, connects the head to the body,
aptly suits those through whose ministry the Church is united to Christ, who handed down
the nourishment of life received from the Lord Himself. The Apostle, commending the grace
of the Gospel, says about them: "Which at first began to be spoken by the Lord, and was
confirmed to us by those who heard Him" (Hebrews 2). Hence, it is written about Him: "And
He gave to the disciples the loaves, and the disciples gave them to the crowds; and they
all ate and were satisfied" (Matthew 14). This was done in such a corporal manner to
signify also the spiritual acts of the Lord, because evidently, He entrusted the bread of
heavenly doctrine to the first members of His Church, namely the apostles, who then served
it to the body of the Church subjected to them, and thus succeeded by ministers of the
word in order, the full nourishing of salvation was spread throughout the world. That neck
is rightly said to be like the tower of David.

If the city of David is the Church of Christ, the tower in that city is the unassailable
constancy of the preachers who, to defend the edifices of faith and repel the weapons of
enemies, were built with higher strength than other believers from the strong hand and
beloved king, which the name David signifies. The bulwarks with which this tower is
constructed are understood to be either the sacred Scriptures or the defenses of divine
gifts. For He compared the neck of the bride to a tower, when the Lord made the first
teachers of the Church, with the grace of the Holy Spirit given, invincible to their
enemies. He added bulwarks to the tower when He opened their understanding to comprehend
the Scriptures (Luke 24), and proved true the words of their preaching against the sayings
of the preceding fathers. He added bulwarks to the tower when He also bestowed upon them
the gifts of performing signs, so that by new works of miracles they might assert the
divine nature of the new things they preached, and through the healing of bodily diseases,
they might more easily attract those they taught to the salvation of the soul.

Song of Songs 4:4

A thousand shields hang from it, etc. The thousand shields hanging from the tower of David
are innumerable defenses of divine protection, by which the holy preachers are assisted by
the Lord so that they cannot be overcome by enemies, and they also teach their listeners
to be helped against the attacks of enemies, whether visible or invisible. All the armor
of the mighty is every instruction or operation or heavenly doctrine, through which these
same teachers not only evade but also overcome the ranks of evil spirits, when by
preaching they rescue many of those whom they had held deceived from their dominion, and
transfer them from vessels of wrath into vessels of mercy; and fittingly, where there is
mention of spiritual war, there the tower of David, not the tower of Solomon, is set as an
example, since the name and person of both kings often represents the figure of the
eternal king: for David means strong in hand, or desirable to see, and rightly by this
name is designated the Lord, where it is taught to fight against the enemies of the
Church, so that it proceeds to the combat unafraid, reminded that it is aided by Him who
cannot be overcome, and strives more urgently to conquer the more it knows His face to be
desirable to see, to which it will come when the enemy is defeated.


COMMENTARY ON THE SONG OF SONGS
===============================

COMMENTARY ON THE SONG OF SONGS continued

BOOK IV

Song of Songs 4:5

Your two breasts, etc. The same mysteries of Christ and the Church are repeated in various
ways and in many forms, but repeated they always bring something new, which either
provides an explanation for the same mysteries or through the novelty itself, delights the
minds of the listeners further. Therefore, the same teachers who were previously
designated by the names of eyes or teeth or neck, are now expressed by the term breasts:
indeed, they may rightly be called eyes, because they perceive the hidden mysteries;
rightly called teeth, because by rebuking the wicked, they as it were chew, and pass them
into the body of the Church softened and humbled; rightly called neck, because to the
whole body of the Church, they minister eternal joys by preaching, as if they were
providing vital breath, and prepare the food of doctrines by which it is refashioned for
salvation. But they are most aptly called breasts now, because they pour out the milk of
the saving word to those who are still infants in Christ. Nor does he say "your two
breasts" without reason, with the addition of a number, since no woman usually has more or
less than two breasts: he says two breasts, to suggest that the infants of the two
peoples, namely the Jewish and the Gentile, are to be nourished in faith. Finally, Paul
says:

James, Cephas, and John, who seemed to be pillars, gave me and Barnabas the right hands of
fellowship, that we should go unto the Gentiles, and they unto the circumcision; and so
forth (Gal. II). But see what Peter, who was sent to the circumcision, says: As newborn
babes, desire the sincere milk of the word, that ye may grow thereby; if so be ye have
tasted that the Lord is gracious (I Pet. II). By saying this, he also explains the mystery
of the Church’s breasts, saying that it is reasonable to desire the milk of the Lord,
because He is sweet. Again, let us see if Paul, who was sent to the uncircumcision, also
performs the duty of the breasts; for he says: And I, brethren, could not speak unto you
as unto spiritual, but as unto carnal, even as unto babes in Christ, I have fed you with
milk, and not with meat (I Cor. III). These two breasts are like two twins of a roe,
because they are indeed offspring of the one to whom it is so often said in this song: Be
thou like to a roe or to a young hart.

Like twins of a roe, because with the pure eyes of their hearts, they discern what is to
be done, what avoided, by which path of virtues to proceed, because with a sagacious mind
they perceive the words' complexities to be avoided, and hasten in the swift course of
good works from the valley of weeping to the place which God has appointed; so that
walking from virtue to virtue they may deserve to see Him in Zion, that is, in the
watchtower of eternal habitation. For roes excel in both the swiftness of their feet and
the sharpness of their eyes; hence those who are ordered to show the way of knowledge and
virtue to the unlearned are fittingly compared to these. As he says, like two twins of a
roe; well twins, because imbued with the same faith, renewed by the same sacraments, the
teachers of both peoples gather all whom they educate into the one Church of Christ. Thus,
Peter says of those who believed from the uncircumcision: And God, who knows the hearts,
bore them witness, giving them the Holy Spirit, even as he did unto us; and put no
difference between us and them, purifying their hearts by faith (Acts XV).

Song of Songs 4:5

Those who are fed among the lilies, etc. The holy teachers are nourished by the pure and
resplendent flowers of the divine Scriptures, and lest the milk of salvific doctrine, with
which they feed the little ones, should lack, they always read in the writings of the
Fathers what they ought to achieve, how they should teach, and they satisfy their hearts
as though with vital sap, and this until the end of the world. For after that day shall
dawn which the Psalmist desiringly spoke of: For one day in your courts is better than a
thousand (Psalm 83), there will be neither a time for teaching nor a time for learning.
The prophecy will be fulfilled which says: And they shall not teach each other, saying:
Know the Lord, for they shall all know me (Jeremiah 31); but with all the shadows of this
world entirely inclined and consumed, the saints will shine like the sun in the kingdom of
their Father (Matthew 13), each receiving rewards according to what they have learned,
done, and taught. Beautiful, indeed, as far as the natural order is concerned, is the
vanishing of the night, the inclination of the shadows, because the darkness of the night,
as philosophers say, is nothing other than the shadow of the earth. For the sun, circling
the earth, brings with it light and day; on the other hand, from the side where it is
absent, it leaves the shadow of the earth.

And this is the primordial division whereby God divided between the light and the
darkness. These shadows, with the sun setting, and now and then rising again, gradually
begin to lift, and as much as the sun descends under the earth, these shadows grow and
rise, until, at the midpoint of the night, the sun being set under the middle of the
earth, the shadows themselves, now raised, occupy the middle of the earth, and then, with
the sun gradually proceeding, they also gradually bend towards their setting, until, with
the dawn appearing, they entirely inclining vanish away. Therefore, the shadows of the
earth do not reach the stars because the sun, created larger than the earth, makes a
pointed shadow which, before it reaches the stars, dissipates, and the splendor of the sun
spread all around the earth freely illuminates the stars that look upon it. Hence, the
present life is night; the sun of justice, Christ. Whose light is often concealed from us
by the heavy mass of earthly desires, so that it is not seen. And as strictly as He
recedes from us, we are darkened; as graciously as He returns, we are illuminated. Truly,
however, we will enjoy His light when, all darkness of present affliction and blindness
being now inclined and dispersed, we will see Him as He is (1 John 3).

Yet, being mindful of our salvation in all things, He did not leave the night of this life
entirely in darkness, but like planting stars in the sky, He proposed to us the examples
of the saints, through which we might walk the path of our deeds unfalteringly.

Song of Songs 4:6

I will go to the mountain of myrrh, etc. In myrrh is represented the mortification of the
flesh, or the endurance of sufferings for the sake of piety; in incense, the high devotion
of prayer is expressed. But the mountain of myrrh, and the hill of incense, represent the
very loftiness of the mind of those who effectively overcome the struggle of the flesh,
and fervently lift themselves to the love of heavenly things. Indeed, to this mountain and
this hill the Lord goes, because He will often deign to visit and dwell in the hearts of
those who strive for virtues. Hence, He says: I will dwell in them, and walk among them
(II Cor. VI). Praising the Church, therefore, and enumerating each member of its virtues,
He suddenly adds: I will go to the mountain of myrrh and to the hill of incense, which is
openly saying: I will frequent them and glorify them with benevolent enlightenment, whom I
observe to be exalted in the virtue of suffering or prayer. I will come often and make my
abode with them; whom I regard as purifying from the pollution of the body and perfecting
sanctification in the fear of God. Not that He proposes to desert it, which He praised,
and to go to others, but because He intends to daily add new peoples to the same Church
and to extend it throughout the entire world.

Nor is it incongruous that these things, since the speech is about the Church from the
nations, might be understood regarding the calling of the Synagogue, which is to occur at
the end. For He returns an answer to her desire, in which, having found Him previously,
she said: I held Him and would not let Him go until I brought Him into my mother's house.
And in the next verse, He taught that the Church of the Gentiles would never let Him go,
as He said: Your two breasts are like two young roes that are twins, which feed among the
lilies, until the day breathes and the shadows flee away; that is, teachers will be in
you, who will instruct two peoples, concordant in humble and chaste love until the end of
the age, when the day of eternal retribution will appear. Then, because He is also going
to call Judea, He more manifestly insinuates, adding: I will go to the mountain of myrrh
and to the hill of incense; not because on coming, He will find it in the height of
virtues, which having given a bill of divorce has long since departed from His faith, but
because by coming, He will make it worthy of His fellowship. Hence, He well immediately
subjoins about the very ample beauty of the one and the same Church, which is to be
gathered either from Judea or from all nations throughout the world.

Song of Songs 4:7

You are entirely beautiful, my friend, etc. You are beautiful not only in the
distinguished members of the elect, which I have specifically enumerated, but also in
those who seem small and fragile, and you shine with the beauty of virtues, and you are
free from the stain of vices. For He has blessed all those who fear the Lord, small and
great alike (Psalm 113). Hence, in his Apocalypse, John speaks of the heavenly homeland of
the same Church: "Nothing impure will ever enter it, nor will anyone who does what is
shameful or deceitful, but only those whose names are written in the Lamb's book of life"
(Revelation 13). These things are said not because in this life any of the saints can be
entirely free from all faults or perfect in virtues; since it is written truly, "There is
no one on earth who is righteous, who does what is right and never sins" (Ecclesiastes 7);
but because the holy Church, as the Church of Christ, is pure in faith and conduct; if any
defilement or depravity touches it, it does not belong to it, but must be quickly purged
away with all effort, as something foreign. Similarly, Blessed John says, "Everyone born
of God does not commit sin" (1 John 3); because His seed remains in him, and he cannot
sin, as he is born of God. For in as much as the seed of God's grace, through which they
are reborn, remains, they cannot sin;

but in as much as they do sin, grace has temporarily left them, so that they may recognize
what they are of themselves, who lived righteously through grace. This same grace, having
cleansed them from all evil after this life, and shining with perfect beauty, will lead
them into that city where, as it is said, nothing impure can enter; and then in the friend
of the bridegroom, this will truly be fulfilled, for which she now strives with all the
effort of virtue, that she may be entirely beautiful, without any stain.

Song of Songs 4:8

Come from Lebanon, etc. Lebanon, if we follow the Hebrew etymology, is interpreted as
whiteness; if the Greek, incense. Finally, above, where we read, To the hill of
frankincense, some codices have, To the hill of Lebanon. However, both names evidently
sound out the industry of virtue. The bride of the Lord, that is, the Church or a holy
soul, comes to Him, not only when called out of the body and receiving the reward of
eternal recompense but also while living in this age, she progresses to better things with
each increase of good works as if by so many steps she approaches Him who is singularly
good. She reaches there when, freed from bodily bonds, she deserves to see His face. He
thus sees the bride placed in Lebanon and advises her to come to Him because when the Lord
observes a faithful soul, adorned with good deeds, offering the incense of pure prayer to
Him, He delights in her pious endeavors and encourages her to persist in what she has
begun.

He does this either through the secret admonition of His inspiration, through the
meditation of the divine Scriptures, through the exhortations of other faithful, or even
through the beneficial provision of her circumstances, whether laborious or pleasant,
acting kindly toward her so that, either worn by the troubles of the present exile, she
may more ardently desire the homeland of everlasting rest, or elevated by the current
achievements of good deeds, she may more sweetly covet the unfailing joys of the heavenly
city. Thirdly, He commands the bride to come from Lebanon because He requires progress in
His chosen ones of good operation, salutary speech, and pure thought. Or certainly, He
says, Come from Lebanon, my bride, come from Lebanon, come: come through the best life you
may exercise while living in the body; come freed from the body, to receive the perpetual
life of the soul; come thirdly with the body received again, to witness the perfect joys
of the resurrection. And because many of the chosen, not only for the purity of their
lives but also for the correction of others whom they educated, attain the eternal reward,
it aptly follows:

Song of Songs 4:8

You will be crowned from the head of Amana, etc. Amana, Sanir, and Hermon are mountains of
Cilicia or Judea, providing dens for lions and leopards and likewise other wild beasts;
which clearly designate the proud hearts of the unbelievers, in which unclean spirits have
their seat. On the contrary, concerning the elect, the Lord says through the prophet,
"Upon whom will my Spirit rest, but upon the humble and quiet, and the one who trembles at
my words" (Isaiah 7)? For the demons are indeed lions, because of their pride; leopards,
because of their cruelty or the variety of their malicious arts. Therefore, when the holy
Church has rescued such souls from the power of darkness through its preachers and has
converted them to the knowledge of true light, it happens that these preachers receive the
crown of life not only for themselves but also for those whom they have acquired for the
Lord, according to that saying from Proverbs, "The crown of the aged is their children's
children; and the glory of children is their fathers" (Prov. 17). And the Apostle
concerning those whom he taught: "What is our glory, our hope, or joy, or crown of glory,
if not you before our Lord Jesus Christ at His coming? (1 Thess. 2). And it is to be noted
that he does not say, “You will be crowned from Amana, Sanir, and Hermon; but from the
head of Amana, and from the power of Sanir and Hermon.

Therefore, when the church converts the humble common people to the Lord, it gains a crown
from the sides of the mountains, where the beasts had lurked, because it receives a reward
for the salvation of the contradictory people. But when it has led the very princes of
malice and the public persecutors to the way of life, it is crowned evidently from the
head and the summit of the mountains, because the reward grows with the labor of the
struggle. Similar to what is added, "From the dens of lions, from the mountains of
leopards": for the dens of lions are like the mountains of leopards, for those who, driven
by a more fierce fury of the malign spirits, prevail in harming the flock of Christ by
force and deceit: whom, when the Church has subdued and recalled to the grace of humility
and piety, will itself be crowned from these, because it will rejoice in their eternal
salvation. For those who, having nothing of contrary virtue, only pursue the good through
deceit, are not named dens of lions, but more aptly dens of foxes: hence the Lord said to
the scribe offering service deceitfully to Him but not prevailing against the church, "The
foxes have holes, and the birds of the air have nests, but the Son of Man has nowhere to
lay His head" (Matt. 8). In the name of the foxes, He designated lightness and deceit; in
the appellation of the birds, the loftiness of that mind.

But when the Church has also saved these, it becomes so that the Son of Man rests by merit
of humility and sincerity, where previously the wicked spirits had usurped homes for
themselves in boasting and lightness.

Song of Songs 4:9

You have wounded my heart, my sister, etc. This statement can be understood simply, as he
might have wished to express the greatness of the love he has toward the Church through
the remembrance of the wounded heart. He rightly calls her his sister and bride, because
he has joined her to himself with the bond of the heavenly bedchamber, and because he
himself deigned to become a man and naturally exist as her brother. It can also be
according to what Isaiah said: But he was wounded for our iniquities, he was bruised for
our transgressions (Isaiah 53). He then subsequently explains what is the chief cause of
receiving this wound, saying:

Song of Songs 4:9

In one of your eyes, etc. We have already said that in the eyes of the Church, either her
spiritual senses or those who are able to see and demonstrate her spiritualities, the
teachers are understood: furthermore, in the hair, the multitude of people, who, although
they cannot reach the height of that discourse in which the Lord says: If you want to be
perfect, go, sell what you have, and give to the poor, and you will have treasure in
heaven, and come, follow me (Matthew 19), nonetheless they tend towards heavenly things by
the way of good actions, of which He previously said: If you want to enter into life, keep
the commandments. You shall not murder; you shall not commit adultery; you shall not
steal; you shall not bear false witness. Honor your father and mother, and love your
neighbor as yourself (Ibid.). But there, while the eyes and the hairs are described in the
plural number, indicating a multitude either of leaders or listeners; here, in one of the
eyes, the unity of the teachers or of the spiritual knowledge, which they teach, is
commended, of which it is written: One Lord, one faith, one baptism, one God and Father of
all (Ephesians 4). Also, in one strand of the neck, the unity of those who are accustomed
to adhere to spiritual teachers with pious devotion is praised, covering them with
reverential services, just as hairs cover the neck:

for even in the neck of the Church the same teachers were shown above. Luke designates
this unity of hair when he says: The multitude of believers were of one heart and one soul
(Acts 4); nor did any say that anything of what they possessed was their own, but they had
all things in common (Ibid.). What the neck, to which this same hair was attached, might
do, he subsequently intimates, saying: With great power, the apostles gave testimony of
the resurrection of Jesus Christ our Lord (Acts 6). He says, therefore: You have wounded
my heart, my sister, my bride, you have wounded my heart in one of your eyes and in one
strand of your neck. As if to say plainly, Indeed the whole form of your body, which
spreads far and wide throughout the world, O Catholic Church, appears beautiful and
spotless to me; but this is what remarkably arouses me above others to love you, because
you are proven to have the unity of the same faith and love, both in your illustrious
faithful and in your subjects. This is what led me to endure the wound of death in your
behalf. Because I desired you to strive for unity in all your members, both in the greater
and lesser, and the stronger and the more moderate, so that with one and undivided mind
you may strive for that life in which the unity of true peace and glory reigns.

Song of Songs 4:10

How beautiful are your breasts! etc. Just as in the neck, eyes, and teeth, so too in the
breasts are understood the teachers of the Church; but this is different in that they are
to be regarded with these names either when they speak wisdom among the perfect or when
they refute those who contradict; indeed, when they become weak for the weak in order to
gain the weak, they are rightly said to have the office of breasts, because they impart
the milk of milder doctrine to those of small understanding, namely to those who cannot
yet comprehend the bread of a higher word. For they are teeth when they rebuke the
restless; they are breasts when they comfort the faint-hearted and support the weak. And
rightly does he praise and marvel at the beauty of the breasts in his sister and bride,
for it is a work great before God and of wondrous virtue, when one who is capable of
revealing the higher secrets of truth to the more perfect does not disdain to instruct the
weak in the rudiments of faith. Rightly does the Lord testify that such a soul is his
sister and bride, because he considers her most worthy of his love and union, as he sees
her become an imitator of his work. For he himself, to make us strong from the weak, did
not refuse to be weak for a time, even to die so that we might live.

Though he was the bread of angels in divinity, he willed to hide himself in the assumption
of flesh, so as to nourish human faint-heartedness and make them capable of the same
heavenly bread. For since an infant is less fit to feed on bread, by thus consuming the
bread the mother in a way incarnates herself, and through the humility of the breast and
milk’s juice feeds the child on that same bread. In the beginning was the Word, and the
Word was with God, and the Word was God (John 1). This is the eternal food by which the
angels are refreshed, for they are satisfied by seeing His glory. But the Word was made
flesh and dwelt among us (Ibid.), so that thus also the wisdom of God, which consoles us
as a mother, might refresh us with that same bread, and through the sacrament of the
incarnation lead us to the knowledge and vision of divine love. But the holy teachers also
transform the bread by which they are themselves sublimely nourished into milk by which
they nourish the little ones, while the higher they contemplate eternal joys in God, the
more humbly they sympathize with the weakness of their neighbors.

Song of Songs 4:10

Your breasts are more beautiful than wine. At the beginning of this song, this verse has
already been explained, where it was said: "Because your breasts are better than wine,"
and it was understood that these words also demonstrate the beginnings of the evangelical
faith surpassing all the virtue of the Mosaic law, because it led no one to perfection,
since it could not bring its worshippers, even the distinguished ones, into the kingdom of
heavenly life; but the grace of faith leads those reborn in the font of baptism, even
infants and those who die at a very young age, to heavenly joys. For many documents prove
that the ceremonies of the law should be compared to wine, but most especially that which
happens when the wine runs out at the mystical wedding of the Church, so that, with the
Lord miraculously working, water is made into far better wine: where it is indicated
typically that the literal observation of the law would come to an end, and what was
veiled in the letter would be revealed by the grace of the Gospel, the spiritual love of
water would intoxicate the house of heavenly marriage, that is, the holy Church, which
Christ deemed worthy to consecrate as His bride. Therefore, the breasts of the bride are
more beautiful than wine, because the beginnings of evangelical faith surpass the legal
decrees, even those that have proven to be fragrant with no little taste and sweetness of
virtues.

But it should be noted more carefully in these words that the beloved praises the breasts
of his beloved bride above, but here the same beloved praises the breasts of his sister
and bride, and testifies that they are to be preferred to wine: for this reciprocal
insertion in the sacred song is not to be thought of as in vain, but so that the unity of
Christ and the Church may be more deeply recommended. For He is the head of the body of
the Church, and she is the body of this head. Hence the Apostle also said: "The two shall
be one flesh. This is a great mystery. But I speak concerning Christ and the Church" (Eph.
5). Therefore, by a similar example, the breasts of the bridegroom and the bride are
praised as if they were the same, because the same teachers of the Church are the teachers
of Christ: of the Church, obviously, because they teach it; of Christ, however, because
they teach at His command, because they teach His precepts to it, because by teaching they
advance it to His companionship. Finally, the Apostle, who said: "Paul, a servant of Jesus
Christ" (Rom. 1), also said again; "We are your servants for Jesus' sake" (2 Cor. 4). And
in another place: "All things are yours, whether Paul or Apollos or Cephas" (1 Cor. 3).

Song of Songs 4:10

And the scent of your ointments, etc. The scent of the Church's spiritual ointments is the
fame of the gifts; of which it is written: Their voice has gone out unto all the earth,
and their words to the ends of the world (Psalm XVIII). And when Mary Magdalene anointed
the Lord with nard as a type of the holy Church, it is written: And the house was filled
with the fragrance of the ointment (Matthew XXVI); where it is mystically signified that
with the devout services of the Church, which are performed in honor of her Redeemer, the
whole world would be filled. If, by the name of wine, the legal observance is rightly
expressed, as was proven above by evangelical authority, what prevents the sweet rumor of
the saints of that time from being indicated by the name of aromatic spices? Therefore, he
says, the scent of your ointments is above all spices, because there is no doubt that the
fame of the Christian faith, widespread throughout the world, has far surpassed the fame
of the righteous who were among the earlier people. Therefore, because it has brought a
public conflict to the world, having renounced the worship of the gods, it has endured
public persecution from the world until it conquered: for it is not fitting for the Bride
of Christ to be compared to base and vile things, either to wine, which taste consumes, or
to spices, which the air customarily disperses, since even to the legal observance, it is
of very little praise if it is said to surpass the cups or the spices that are suited to
the senses of the flesh.

Song of Songs 4:11

A dripping honeycomb, your lips, bride. A honeycomb is honey in the wax; but honey in the
wax is the spiritual sense of divine words in the letter, which is rightly called a
dripping honeycomb: for a honeycomb drips when it has more honey than those wax cells can
hold, because thus indeed is the fertility of the holy Scriptures, that a verse which is
usually written in a short line, if carefully examined and expressed, is found to fill
many pages with how much inner sweetness of spiritual understanding it contains. To give
one example, the Psalmist says: Praise the Lord, Jerusalem (Psalm 147); which according to
the letter indeed exhorts the citizens of that city, in which was God's temple, to offer
praises to Him. But according to allegory, Jerusalem is the Church of Christ spread
throughout the world; again according to tropology, that is, the moral sense, any holy
soul is rightly called Jerusalem; also according to anagoge, that is, the understanding
leading to higher things, Jerusalem is the habitation of the heavenly homeland, which
consists of holy angels and men. It fits all appropriately, though many distinctions, that
Jerusalem means vision of peace, which is commanded to praise the Lord: for no single holy
soul can offer as many praises to God as the Church throughout the world; nor is the
universal Church itself as perfect while wandering on earth away from the Lord, as it
reigns blessed in the presence of its Lord in heaven;

nor can the peace of the saints, which is meanwhile in the hope of seeing God and being
delivered from evil, be equated to the vision of that peace which they have in reality,
who, delivered from all evils, enjoy the highest good. Therefore, a honeycomb, not only
full of honey but also dripping, are the lips of the bride, when the teachers of the
Church, either in legal figures, or in prophetic sayings, or in the very words of the
Lord, or in mystical deeds, demonstrate the manifold abundance of interior sweetness that
exists, and prepare from them the sweetest and most wholesome mental feasts for His
faithful members, that is, good listeners. Nor is it contradictory that the lips of the
bride are earlier compared to ribbons and now to a honeycomb, since the latter delights by
satisfying the throat, the former constrains by binding the hair; the latter refreshes
inside, the former ties outside. For the same teachers are both ribbons in their salutary
precepts and honeycomb in their heavenly promises: ribbons, when they restrain us from the
flow of carnal pleasures; honeycomb, when they promise us the gifts of heavenly joys.
Likewise, they are ribbons in those things which openly teach what must be done or
avoided; honeycomb in those things that, having been done or spoken typically, reveal what
mystery of salvation they hold within.

Song of Songs 4:11

Honey and milk are under your tongue. In milk is the instruction of the little ones, in
honey the doctrine suited for those who are more advanced is signified. The Apostle
teaches about milk, when, reproaching some who had fallen from the faith, he says: And you
have become such as need milk, not solid food. He teaches about wisdom with honey, when he
says: Just as one who eats much honey, it is not good for him, so he who is a seeker of
majesty will be overwhelmed by it (Prov. XXV). He does not forbid eating honey, but eating
too much, because we are not altogether forbidden from searching the majesty of God,
especially since it is sung in the praise of the righteous themselves: They will speak of
the glory of your majesty and of your wondrous works (Psalm CXLIV); but we are called back
from attempting those things which exceed our measure. Hence, he also says elsewhere about
lovers of heavenly wisdom: If you have found honey, eat what is sufficient for you, lest
being filled you vomit it up (Prov. XXV). It is fitting, however, that honey and milk are
recalled under the tongue: for he has the word of God on his tongue when he speaks it; he
has it under his tongue when he meditates diligently in his heart on what ought to be
spoken; he has honey and milk under his tongue when he rightly knows to discern what
should be spoken to beginners, what to those who are advancing; and also to those who are
perfect in knowledge and charity. And these things themselves, when the appropriate time
comes, he dispenses through the ministry of his tongue according to the capacity of the
listeners.

Song of Songs 4:11

And the scent of your garments, etc. The garments of the Church are its works, as attested
by John, who speaking of her future blessedness, says: "The marriage of the Lamb has come,
and His wife has made herself ready, and it was granted to her to clothe herself with fine
linen, bright and pure" (Rev. XIX). For the fine linen is the righteous deeds of the
saints. And blessed Job: "I put on righteousness, and it clothed me; my justice was like a
robe and a diadem" (Job XXIX). Moreover, as often stated, in incense are signified the
supernal desires of the just and the soaring fervor of frequent prayers. Hence rightly the
scent of the bride's garments is compared to the scent of incense, because all that the
holy Church works for the Lord, render the office of prayers for her; nor otherwise could
that apostolic dictum, "Pray without ceasing" (1 Thess. V), be fulfilled, unless all that
we devoutly do, commends us devoutly like intercession to our Creator. For neither the
Apostle himself nor any of the saints could always devote time to prayer to the exclusion
of sleep, food, or other necessities of this life; but because the just continually
perform what is just, through this the just pray without ceasing, and never cease from
prayer unless they fall into sin. Therefore, the scent of their garments smells like the
scent of incense, because the fame of the good works they do ascends in the divine
judgement like prayers.

This verse harmonizes with what was said above: "And the scent of your ointments surpasses
all aromatics"; for in that instance, by the name of ointments is shown the infusion of
the Holy Spirit, which enlightens the hearts of the faithful and prepares them for
spiritual battle; here, by the term garments, are shown the outward deeds of the just.
Hence, with a beautiful distinction, the works done through humans are compared to the
scent of incense; but the gifts bestowed by divine largesse exceed the mode of comparison,
as the scent of the Church's ointments is said to transcend all aromatics. Since mention
of incense is often made in this song, and what it typologically signifies is known, it is
fitting to instruct the ignorant a little about the nature of this aromatic. It is a tree
of Arabia, similar in bark and leaf to the laurel, emitting sap like that of almonds,
which is collected twice a year, in autumn and spring. But in the autumnal collection, the
trees are prepared by cutting their bark in the intense heat of summer, and the rich foam
that springs forth solidifies when collected on the smooth surface of palm bark, and what
remains on the tree is scraped off with iron, thus it appears bark-like. This is the
purest and whitest incense. The second harvest truly, the same winter, with bark incised.
This exits red, nor is it considered comparable to the former, and of the young tree it is
whiter, but of the old more fragrant.

That which depends on the roundness of the droplet, we call male; but the drop beaten out
by a blow, we call manna. The region producing incense is called Sarvia, which the Greeks
say signifies mystery, impassable everywhere by rocks, and from the right carried up by
inaccessible sea cliffs; a single narrow path extends the length of the forests for one
hundred thousand paces, or, as others say, eighty; the width is half. High hills rise, and
trees spontaneously grow and descend into the plains. It is agreed that the land is
clayey, with rare and nitrous springs. These things, as we have found in ancient books,
have been briefly said about the nature and location of incense. Almost all of these, if
anyone diligently attends, suitably align with the virtues of the saints, especially
because the region in which it is born is called mystery: for the trees spontaneously
grow, appropriately fitting those whose supreme virtue is not compelled by laws or edicts,
but is usually wonderful due to voluntary offering, as the Lord says: If you wish to be
perfect, go, sell all that you have; and the rest (Matt. XIX). When the trees are incised,
the tear of the incense flows, what does it indicate but the compunction of the humble
heart, from which pure prayer, sweetened with tears, is usually generated? That it has
rare but nitrous springs, it suits those from whose belly, as the Scripture says, rivers
of living water flow, that is, the gifts of spiritual doctrine emanate (John.

VII), also suitable for cleansing the minds of neighbors. For nitre is usually very
suitable for healing infirmities and for washing away impurities. That the region is
surrounded on all sides by the fortification of cliffs and rocks, agrees with the merits
of those about whom the Lord speaks through a parable: There was a landowner who planted a
vineyard, and surrounded it with a hedge (Matt. XXI). For the Lord planted the Church,
establishing it with the precepts of life, and surrounded it with the hedge of His
protection, safeguarding it everywhere so that it cannot be exterminated by evil spirits
or men. Moreover, after the Lord individually praised each member of the Church in detail,
he likewise lastly commended with worthy praise the ointments with which it was entirely
anointed. For none of its members, whether small or great, are not consecrated by the
spiritual infusion of this anointment; for whoever lacks this, is not in the body of the
Church. He also praised its garments, that is, its works of justice, for with these its
entire body is adorned. For no one in it merits eternal life unless clothed in just works,
which either he did; or, if he was an infant, others did in him and for him. But because
it seemed slow to the supreme lover to praise the members of his spouse individually, it
seemed little to liken each precious thing to each of her parts, he praises her entirely,
and simultaneously compares her to many great things, subjoining:

Song of Songs 4:12

A garden enclosed is my sister, my spouse, etc. The garden is the Church, which produces
various sprouts of spiritual works, which are subsequently listed under various names of
spices. It is a fountain that overflows with saving doctrine, by which it waters the minds
of its faithful, as if they were herb beds of spices, which it had prepared spread out.
Hence it is written: A deep water, words from the mouth of a man, and an overflowing
torrent, the fountain of wisdom (Prov. XX). Therefore, the Apostle says: I planted,
Apollos watered, but God gave the increase (I Cor. III). I planted, as if in the Lord's
garden, the spices of virtues; Apollos watered, as if from the sealed fountain of heavenly
doctrine; but the Lord, as his workers, helped, lest they labor in vain. But this garden
is enclosed, because the Church, fortified with the protection of its Lord and Redeemer,
persists lest it should ever be violated by the invasion of impious ones, either of
unbelieving men or unclean spirits, and delayed in the bearing of heavenly fruits by being
trampled upon in all directions. This fountain is sealed, because the word of faith, which
is in the Gospel, protected by seals, can never be disturbed by any attack of the erring.
For there is one Lord, one faith, one baptism, one God and Father of all (Ephes. IV).
Whoever attempts to break this seal of the living fountain errs, and cannot profane the
fountain of life;

but rather kills himself in this, while the impious thrust themselves forward; like the
example of the Egyptian army, which was drowned in the mystical Red Sea baptism, whereby
the people of God were saved, when they presumptuously entered into sacred things not by
believing, but by pursuing. And because the same holy Church, which is designated by the
name of the sacred irrigated garden, was first indeed located in the small sod of Judea,
but was soon greatly amplified throughout the whole world, it is rightly added:

Song of Songs 4:13

Your branches are a paradise of pomegranates, etc. Because the early Church, which was at
Jerusalem, produced many people for God from water and the Spirit, it is rightly said that
the sacred garden, assisted by the irrigation of the divine fountain, emitted a paradise,
not of any kind of trees, but of pomegranates with the fruits of apples. The pomegranates,
which bloom with a blood-red color, signify the triumphs of those in the Church who, after
the general washing of the sealing fountain, are also baptized with their own blood.
However, the fruits of the apples indicate the works of general virtues, or those who
perform the works of virtues: although among the pomegranates, which this garden is first
said to emit from itself, the whole assembly of the baptized can rightly be accepted,
because undoubtedly the regenerating fountain is dedicated to the mystery of the Lord's
passion. For as many of us as were baptized in Christ Jesus, were baptized into His death.
For we were buried with Him by baptism into death, so that just as Christ rose from the
dead by the glory of God, we also might walk in newness of life (Rom. VI). However, after
the many pomegranates, follow the fruits of apples and spices, worthy of such a beginning,
because after the ascent of the fountain sprinkled with His precious blood, through which
we become the children of God, it necessarily follows that the fragrant fertility of
virtues, with which the grace of our regeneration is adorned and always grows, comes.

Song of Songs 4:14

Cyprus with nard, nard and saffron. Cyprus in Egypt is an aromatic tree, with leaves like
those of the jujube, and a seed whiter than coriander. This is cooked in oil and then
pressed; this called Cyprus, a royal ointment is prepared from it. The best is in Egypt,
the second in Ascalon of Judea, the third on the island of Cyprus. Some say this is the
tree called privet in Italy. We read about manna, which was like white coriander seed; and
since the seed of Cyprus is claimed to be of the same quality, rightly by the same as
itself, it designates heavenly blessing. This seed is sent into oil and cooked, which is
the gift of heavenly grace received by hearts illuminated with the fat of charity, and
when the flames of temptations are brought, its power is shown to all more clearly. Nard,
however, which holds the type of the Lord's burial, testifies the work of Mary, who
anointed Him with this aroma at the impending passion; as He Himself explained, saying:
For in pouring this ointment on My body, she did it to prepare Me for burial (Matt. XXVI).

And the garden, or the fountain of the Lord, buys cyprus, when the Church teaches its
children to seek above all the grace of heavenly refreshment, to hold the light and
anointing of love in the heart, to not be overcome by the fire of tribulations, but with
these very opportunities, to show how much and what kind of divine grace seed they have
received. He joins cyprus and nard, when he instructs them with the faith of the Lord’s
passion more eagerly in time or he teaches them to imitate this to be suffered by
themselves, with saffron, having almost a gold-colored flower; he shows them those who
shine with greater grace of love; which, as gold to other metals, so it surpasses all
virtues. Now, he says, faith, hope, and love remain, these three; but the greatest of
these is love (I Cor. XIII). Against this, Jeremiah lamenting the destruction of his
people says: Those brought up in scarlet embrace dung (Lam. IV). Indeed, they embrace dung
who are brought up in scarlet, when those, who once seemed to shine brightly with the
flowers of most pleasing charity, afterwards begin to immerse themselves in the foul
wallows of vices. But also the fact that saffron is said to confer the relief of
refreshment to the burning limbs of the languid fits the acts of the highest virtue, which
are accustomed to temper minds from the heat of carnal pleasures, and to kindle towards
the joy of desiring the heavenly fatherland.

Indeed, that nard is said to scatter the cold of the faint-hearted and warm the limbs, it
is evident that the memory of the Lord's passion drives away the sluggish fear of dying
from the hearts of the faithful, and inflames and makes them eager, not only by mortifying
their vices, but also by laying down their lives for Him.

Song of Songs 4:14

Pipe and cinnamon, etc. The pipe, which is also called cassia, is counted among aromatic
trees. It has a robust and purple bark, which is said to be very beneficial for curing
internal ailments. Due to its brevity, some consider it among fragrant herbs; these
rightly signify those humble in spirit, for whom is the kingdom of heaven; who, as if
clothed in purple, always remember the passion of the Lord, always prepared to suffer for
the Lord, like the one who said: "For your sake we are killed all day long; we are
considered as sheep to be slaughtered” (Psalm 43). For this virtue, which more than any
other, has the habit of subduing and removing internal troubles and lusts when we recall
what God suffered for us, recognizing that we suffer less than we deserve. Cinnamon holds
the same significance: for this tree is short in trunk but strong and fragrant, and very
useful in medicine, excelling double the pipe. Hence it may aptly be understood that
Scripture intended to express the progress of humility, placing cinnamon after the pipe:
for since it is said to be of a dark or ashen color, it suits the minds of the humble,
who, conscious of their own frailty, know to say to God in daily prayers: "I speak to my
Lord, though I am but dust and ashes” (Gen. 18). And again: "I despise myself, and repent
in dust and ashes” (Job 42).

And well does it place cinnamon, an ash-colored tree, after the purple-colored pipe,
because our thoughts of the Lord's wound give rise to contempt for our own virtue. The
bark of it is valued, and since it is round like a reed and slender, it takes the name
cinnamon. For in Greek, ammomum is said to mean ‘spotless. He says, "Pipe and cinnamon
with all the trees of Lebanon. Just as the pipe and cinnamon signify the humble thoughts
of the just, so do the trees of Lebanon show their lofty actions, because these not only
excel in fragrance and healing like the pipe and cinnamon, and boast the glory of their
bark, but also rise to great height and strength. Hence, they are suitable for larger
buildings, as also attested by this song, in which it is said: "The beams of our houses
are cedar. And again: "King Solomon made himself a carriage of the wood of Lebanon.
Therefore, the pipe and cinnamon come forth in the garden of the Lord with all the trees
of Lebanon, because those who are admirable in humility and patience in the holy Church,
together with those who firmly support the Church by preaching or performing virtues,
await the palm of heavenly reward. Myrrh and aloe express the restraint of the flesh,
because it is the nature of these aromatics that bodies anointed with them after death do
not decay, as evidenced by the burial of the Lord.

For just as the corruption of dead flesh indicates the rottenness of luxury, so the
preservation of it, where it is typically received in a good sense, aptly demonstrates the
virtue of continence and chastity, which restrain our members from vices. Indeed, the
first of those ointments are those about which the Apostle says: "But earnestly desire the
greater gifts. And I will show you a still more excellent way. If I speak in the tongues
of men and of angels but have not love, I am a noisy gong or a clanging cymbal" (1 Cor.
12), and the rest he wonderfully discusses regarding those great virtues in which charity
holds the summit, the great master of eloquence. A truly beautiful conjunction, that myrrh
and aloes with all the chief ointments may arise in the Lord's garden, for as we restrain
the flesh from lasciviousness, it follows that we may receive the greater gifts of the
Spirit. It has been contradicted, for wisdom will not enter into a malicious soul, nor
dwell in a body subject to sins (Wisdom 1). For the Holy Spirit of discipline will flee
deceit (Ibid.). Now myrrh is a tree of Arabia, reaching a height of five cubits, similar
to a thorn, which the Greeks call acanthus, whose gum is green and bitter, whence it also
took the name myrrh. All this aptly relates to the mortification of the flesh, which feels
bitter for a time but is most willingly accepted in the hope of an ever-blooming homeland,
of which Peter says:

"He has given us new birth into a living hope through the resurrection of Jesus Christ
from the dead, into an inheritance that is imperishable, undefiled, and unfading, kept in
heaven" (1 Peter 1). It is rightly compared to thorns because, to save the mind
perpetually, it temporarily afflicts the body with the pricks of labors. But that its
spontaneously flowing gum is more precious, while that obtained by wounding the bark is
cheaper, who would not see that it is a greater virtue before God when someone with a
healthy and vigorous body, even with an abundance of external things smiling upon them,
strives to discipline and subject it to servitude rather than when, pressed by illness or
other adversities of the world, they unwillingly restrain the flesh from lasciviousness
and are coerced into the remedy of abstinence? Although this too should rightly be
numbered among great virtues, when someone, patiently, humbly, and gladly accepting the
lashes of paternal correction, reaches the gifts of the promised inheritance through these
means. Aloe too, if considered more closely, is aptly likened to the continent: for it is
a tree of very pleasant and superior odor, whose wood the ancients used as a substitute
for incense on altars. Yet its juice is extremely bitter, but suitable for many medicines.
Thus indeed the restraint of bodily pleasures through continence is bitter in the act
itself but glorious by the merit of virtue and most pleasing to the inner judge.

Song of Songs 4:15

Fountain of gardens, well of living waters, etc. The fountain of gardens is born among
others in the enclosed garden of the Lord, because the heavenly doctrine has proceeded
into the world from the primitive Church, which would generate many churches for the Lord,
that is, spiritual gardens. To which fountain it is rightly inferred, the well of living
waters which is a fountain, except that a well is always at a height, whereas a fountain,
being always submerged in height, can also be at the highest peak of the land. Therefore,
one and the same doctrine of the Church is the fountain of gardens, because it produces
spiritual fruits in those whom it instructs, and it is the well of living waters: indeed a
well, because it is not open to everyone; not placed conspicuously, but stored uniquely in
the heart of the saints through the revelation of the Holy Spirit. Hence no one from the
beginning of this age knew it. For if they had known it, they would never have crucified
the Lord of glory. But to us, he says, God has revealed it through His Spirit. For the
Spirit searches all things, even the deep things of God (1 Cor. 2). However, of living
waters, because of the divine and heavenly words, which always proceed unfailingly from
the hidden treasures of divine grace and lead to life, whoever they wash and irrigate.

For living waters are usually called those that eternally flow from a spring source, in
contrast to those which are either collected in cisterns by the abundance of rains, or in
ponds or which, by the melting of snow, flow temporarily with great force in torrents, but
dry up when clear weather returns. To these, rightly, is compared the brief and swollen
boastfulness of worldly doctrine, which often seems to pour out infinite and profound
rivers of eloquence and learning in various ways; but all these soon dry up as if they had
never been when the Sun of righteousness and the summer of evangelical clarity shine. Of
these, the Lord Himself complains through the prophet, saying: They have forsaken me, the
fountain of living water, and hewed out for themselves cisterns, broken cisterns, that can
hold no water (Jer. 2). And Isaiah: Behold, the Lord will ascend on a light cloud and will
enter Egypt; and a little later: And the water will dry up from the sea, and the river
will be desolate and dry up (Is. 19). He says, a well of living waters, which flow swiftly
from Lebanon. He speaks of Lebanon, of the very Church, which is both white and high
through life. For Lebanon is interpreted as whiteness; and it pours out to its listeners,
as if beneath its fields, the streams of saving wisdom: as the Lord also says in the
Gospel: Whoever believes in me, as the Scripture says, rivers of living water will flow
from his belly;

and the evangelist adds as an explanation: Now he said this about the Spirit, which those
who believed in him were to receive (John 7). For rivers of living water flow from the
belly of him who believes, when from the heart of the faithful flow the streams of holy
preaching. Which flow, he says, swiftly from Lebanon: he rightly added swiftly, to not
only signify the descent to us of living waters but also to show the unassailable power of
the things coming. For as no one can restrain the outpouring rivers from a high mountain,
so the flow of the apostolic word, because it proceeded from a heavenly source, because it
was divinely urged to run, could be overcome by no struggle of opposing powers and could
not be deflected from its path; rather souls would first give way than cease from the
irrigation of vital doctrine. What is that in the Psalm, "The stream of the river makes
glad the city of God" (Psalm 45). Rightly does it gladden the Church, which not only
receives from the Lord a stream of living waters, but also the same stream comes with such
force of heavenly grace that it cannot be obstructed by any obstacle of contrary power.
The well of living waters can also not inappropriately be taken as a sign for those who,
whatever earthly thought they find in their heart, customarily draw it out, and strive to
bring it forth with devout confession and cast it away:

that by the merit of chastity and humility, they may prepare within their hearts a
dwelling-place fit for God, and make a path for the living waters, that is, heavenly
gifts, through the veins of hidden inspiration by their diligent cleansing: following the
example of the blessed patriarch Isaac, who, when hindered by the Philistines, was
accustomed to dig wells useful to himself and his own, which they, out of jealousy, tried
to obstruct. He diligently purified these wells by his diligent labor and persisted in
digging until the living water responded to him from the depths. Such indeed is our
contest with evil spirits, as they strive to cloud the water of wisdom in us or, if they
can, to completely exclude it, by casting the rubble of vices into our senses. But we, on
the other hand, with diligent industry and frequent prayers and watchings, should strive
to expel these temptations they have injected into us in order that we may be capable of
invisible gifts.

But since the Lord called His garden enclosed, watered by a living fountain, planted with
fragrant scents and trees, since He declared it to be irrigated with the waters of wisdom,
and to have wells for the hidden mysteries, and living waters for the eternity of goods to
which they lead for drinking, since He asserted that these waters flow with a persistent
and absolutely invincible force, it remained that once everything was firmly and orderly
arranged, the adversaries were by no means denied some access for tempting, but rather it
was shown that they could in no way be hurt by torrents coming from here and there;
indeed, the more it was tested by the blasts of adversities, the more the internal
sweetness of its fruits would be revealed. Hence, now, from the voice of the Lord Himself
it is added:

Song of Songs 4:16

"Arise, O north wind, and come, O south wind," etc. For in the north or south, He
signifies the tempests of frequent temptations with which the Church was to be buffeted,
so that it might become known how much spiritual grace and internal strength it possessed.
If we consider any difference between the names of the north and south, one being cold and
the other a warm wind, it can not unreasonably be taken as the severity of the
intimidating world in the north and the blandishments of deception in the south: for by
this twofold assault the garden of the Lord is proved to be tempted, as He Himself shows
when explaining the parable of the good seed: "But he that received the seed into stony
places, the same is he that hears the word, and anon with joy receives it; yet he has no
root in himself, but endures for a while: for when tribulation or persecution arises
because of the word, by and by he is offended. He also that received seed among the thorns
is he that hears the word; and the care of this world, and the deceitfulness of riches,
choke the word, and he becomes unfruitful" (Luke 8). Now, when the Lord seems to say in an
imperative tone: "Arise, O north wind, and come, O south wind, blow upon my garden," He
does not command the wicked to do evil, but allows them to use their free will as they
wish.

He can also make good things from their evil actions as He wills and render them, with
unbiased judgment, the torments they have deserved for their evil deeds. The Lord hardened
Pharaoh's heart to afflict His people (Exodus X); but shortly after, having freed those
who were afflicted, He punished eternally the one who had afflicted them. Concerning the
head of all sinful men, He says of the blessed Job: "Behold, he is in your hand" (Job I);
and when he went out and struck him with the greatest blow, does it not seem to you that
he said to the very turbulent and harsh winds: "Blow upon my garden, and let its spices
flow out"? For the spices flowed out from the garden shaken by the winds, when the holy
man was struck by adversities and scattered the wonderful fragrance of his virtue far and
wide. Hearing that the Church must be tested by the blasts of temptations, it in no way
contradicts the providence and arrangement of its Beloved; rather, so that it may not be
overcome by adversities and not corrupted by prosperity, it seeks His help in all things,
who brings forth the winds from His treasuries; and as the blessed Job says: "Who made
weight for the winds" (Job XXVIII): which in other words means: "Who does not allow us to
be tempted beyond what we can bear" (I Cor. X). XVII.

Song of Songs 4:16

"Let my beloved come into his garden," etc. Let the Lord come into His Church, so that He
may keep it spotless and always fruitful with the crop of faith. He who promised to remain
with me until the end of the world, then more graciously shows me the presence of His
coming when He sees me being assailed by greater temptations from enemies, and may He
kindly grant that He Himself is my beloved above all. For I trust that as long as I can
truly say: "I will love You, O Lord, my strength" (Psalm XVII); and: "He will deliver me
from my mighty enemies, and will set me on high above the heights of the heavenly kingdom"
(ibid.). And let Him eat the fruit of His apples; and let Him gladly look upon and
gratefully accept the works of His saints, according to what He Himself said to His
disciples about the Samaritans who would believe in Him: "I have food to eat that you do
not know of" (John IV); which He made clear when He said about the calling of the
Gentiles: "My food is to do the will of Him who sent Me, and to finish His work" (John
VI). "Lift up your eyes and see the fields, for they are already white for harvest. And he
who reaps receives wages and gathers fruit for eternal life" (John IV).

On the contrary, when He was hungry and sought fruit on the Jewish fig tree and did not
find any, He condemned it to perpetual barrenness. For He made this figuratively,
signifying that although He desired the salvation of the Synagogue, since it despised the
fruit of salvation, it deserved to be punished with the vengeance of eternal
faithlessness. It can be specially taken as the voice of the perfect members of the
Church, that is, those who remember to serve God with sincere and fixed intention. "Let my
beloved come into his garden, and eat the fruit of his apples"; as if they were openly
saying, "O that the Lord would come quickly, that He, being gracious, may repay us the
reward for our pious devotion! And as we have always cared to love Him and to render the
fruit of righteousness which He has given, so may He show us the happiest recompense of
His love by receiving us unto Himself. While it is fitting for all saints to say this at
all times, how much more when they see the state of the present Church shaken by the
storms of temptations! To their desire, He Himself gratefully responding at once by His
voice, testifies that He has already done what was asked.

Chapter 5

[Song of Solomon 5:1] -- "I have come into my garden, my sister, my spouse." "I come," He
says, "very often into My Church; indeed, during her time of wandering, I by no means
cease to do this. But I come to correct those who wander, to help those who are weak, to
confirm those who doubt in faith; and to feed on the perfect fruits of those who are doing
well as on very sweet dishes, to defend those who are striving from the snares of the
enemies, and to reward those who have conquered the enemies with the crown of My perpetual
vision. I have gathered my myrrh with my spices." By myrrh, those are meant who have
either ended their lives by martyrdom or those who have crucified their flesh with its
vices and desires. By spices, generally all who are renowned for the fame of their good
works are meant. And He gathers His myrrh with His spices when He cuts off His martyrs
along with His other chosen ones from this life by a certain sickle of death, as they have
come to the maturity of the perfection granted to them, and leads them to the inner joys
of supreme happiness.

Song of Songs 5:1

I have eaten my honeycomb with my honey, etc. Those who in sacred writings seek the
sweetness of spiritual insights and know how to elucidate them through preaching for the
salvation of listeners are compared to the honeycomb. Those who eagerly taste the prepared
meals of the word and desire to consume them insatiably are likened to honey. Also, the
strong and eminent preachers of heavenly things are represented by wine, whereas the still
weak listeners are expressed by milk. And when the inner judge approves the life of all
these, differing indeed in various modes of study, but united by one hope of supernal
recompense, it is as if he eats honeycomb with honey and drinks wine with milk. Not only
does he himself delight in the pious deeds of the elect, but he also encourages his
faithful to such a banquet of the mind, that is, to rejoice in the good intentions of the
saints, when he adds:

Song of Songs 5:1

Eat, my friends, and drink, etc. That is, you too who are my friends by doing what I have
commanded you, are also most dear, embracing me with undivided love: therefore I beseech
you to fill your hearts with the acts of the saints, as with the choicest feasts. And not
only take care to recall these things to memory, but also turn the very memory of them to
the fruit of imitation. For this is indeed to eat honeycomb and honey after the repast,
after drinking wine and milk to become inebriated, not only to rejoice in the wondrous
virtues of the good, but also to follow these, and through their retracing, to shake off
the torpor of our mind, and to kindle with greater zeal the love of eternal things. On the
contrary, the prophet says to some, You have eaten, but you were not satisfied; you have
drunk, but you were not inebriated (Hagg. I). For indeed, one eats the banquets of the
vital table, but is not satisfied; one drinks the cup of salvation, but is not inebriated,
who has indeed learned the words of the Scriptures, has known the examples of the just,
but has not changed his own life, nor corrected his manners; he drinks, but is not
inebriated, who joyfully hears the precepts of life, but remains sluggish and lazy in
fulfilling them. However, if in the Lord's statement above, who said:

I have eaten my honeycomb with my honey, and I have drunk my wine with my milk, we should
wish to accept this signified that He has translated His saints from this world to the
heavens, and introduced them into the society of the heavenly citizens, who are indeed His
body, it will follow that this admonition of which we now speak should be understood as
given to the same citizens of heaven: for when He said He had eaten His honeycomb with His
honey, and drunk His wine with His milk, that is, gathered the saints into the growth of
His heavenly body, He immediately turned His face and words to the inhabitants of heaven,
saying: Eat, my friends, and drink, and be inebriated, most dear. Which is in other words
to say: Rejoice with me, because I have found my sheep which was lost (Luke XV). Indeed,
by a most fitting comparison, they are likened to honeycomb and honey, those whom,
pleasing to Himself from the foundation of the world, the Lord, rising from the dead, has
taken with Him from the underworld to the heavenly kingdoms: so that the sweetness of the
holy souls which He has lifted to eternal joys in heaven is indeed compared to honey. In
the honeycomb, however, there is no less happiness for those who have merited to ascend to
the courts of the heavenly city through Him, both in body and in immortal soul.

About whom the evangelist clearly testifies, because as the Lord was dying on the cross,
the tombs were opened, and many bodies of the saints who had fallen asleep were raised,
and after His resurrection came into the holy city, and appeared to many (Matthew XXVII).
For those who rose from the dead at the rising of the Lord are also believed to have
ascended together with Him when He ascended to the heavens. Nor should faith be given by
any means to their rashness, who think that afterward they returned to dust, and again
were enclosed in the graves, which had been opened long before by them, to whom they had
appeared alive a little before, in the manner of the dead. Thus, the bridegroom ate the
honeycomb with his honey, when the Lord led all those who had faithfully served Him from
the beginning of this life, some rejoicing in the immortality of the flesh, others still
awaiting the rewards of the resurrection, to eternal life, and together elevated them all
with unspeakable glory among the company of angels in happiness. Thus far, the Lord had
praised abundantly the beauty and virtues of the holy Church, beginning with the saying:
How beautiful you are, my friend! how beautiful you are! your eyes are like doves. This
praise was carried so far that it was even to be tested by adversities; that where this
began to be done, she invoked the unique help of the same Redeemer;

and He, delaying nothing of the prayers, under the name of myrrh and spices, gathered
those who had either been tested by oppressions or adorned with other virtues, to the
heavenly homeland. And He declared that the whole life of the holy Church, which is
distinguished by teachers, and by its hearers, was accepted by Him under the name of
honeycomb, honey, and milk. When these things are fulfilled, follows the voice of the
Church desirous to cling to the Lord rather in the hiddenness and silence of contemplation
than through the labor of preaching, to incite the weapons and fury of the wicked against
her.

Song of Songs 5:2

I sleep, and my heart watches. As if to say, With the cessation of persecutions for a
time, I have begun to have some rest in the Lord even in this life, enjoying His leisure
gladly, and now with all the desire of my heart, I keep watch for that rest which knows no
end. I sleep, because, by His grace, I enjoy a little tranquility in this life in
worshipping Him. Nor am I bound by so much labor of preaching as the early Church endured,
nor struck by so many conflicts of the faithless as the numerous congregations of the
nascent Church endured at first. And my heart watches, because the more freely I am free
from external attacks, the deeper within me I see that He is the Lord. This indeed the
holy Church says concerning those who, in the calm of temporal life, desire to serve the
Lord with psalms, fasts, and other prayers and alms of temporal life, by quieter actions.
But because this life is one of labor, not rest, soon she feels the voice of the Lord
awakening her, and urging her to the toil of preaching, so that she may remember that in
the time of this exile, the desired rest is neither wholly denied its taste nor eternally
granted its full enjoyment. For it follows:

Song of Songs 5:2

The voice of my beloved knocking: Open to me, my sister, etc. For the beloved knocks at
our door when the Lord stirs us to the progress of virtues, when He admonishes us of the
joys of the promised kingdom to be obtained, just as we also knock at His door when we
seek from Him the progress of virtues and the entrance to the kingdom, mindful indeed of
His promise, who said: Knock, and it shall be opened to you (Luke 11). And He also
declares that He knocks at our door, when He says: Behold, I stand at the door and knock.
If anyone hears my voice and opens the door, I will come in to him and dine with him, and
he with me (Rev. 3). We open to the Lord knocking in two ways: when we open the sanctuary
of our hearts to receive His fervent love, which we already have to some extent; or
certainly when we open the hearts of our neighbors to receive His fear or love, which they
have not yet had, by preaching. There is also a third knocking of the Lord at our door,
when He admonishes us through prior infirmities that we are to be taken from this life.
Concerning this, He Himself says in the Gospel, And you, he says, be like men waiting for
their master when he will return from the marriage feast, so that when he comes and
knocks, they may open to him immediately (Luke 12).

We open immediately to the Lord knocking thus if we gladly receive death, and do not fear
to be led to His judgment, remembering that we have pleased Him with good works and always
honored Him; according to the Psalmist, And the honor of the king loves judgment (Psalm
96). But in this place, if carefully considered, the Lord seems rather to seek that
opening of a faithful soul which happens in the instruction of neighbors. For it is
certain that she had opened her own heart to Him because desiring to depart to Him, freed
from the bonds of the flesh, she could say: I sleep, and my heart watches. It is certain
that the beloved had already entered her because she had honored Him with the marks of so
many and such great names, that she could say: My sister, my friend, my dove, my
undefiled: my sister, because made co-heir of my kingdom; my friend, because having left
the yoke of servitude, you have become conscious of my secrets; my dove, because
enlightened by the gift of my spirit; my undefiled, because set apart from busy actions,
you are exalted to divine visions. But when He says, Open to me, He undoubtedly requires
the minds of those who were not yet worthy of all these to be opened to Him by preaching,
as the following words declare, which say:

Song of Songs 5:2

Because my head is filled with dew, etc. The head of Christ is God, as the Apostle says (I
Cor. 11); but His curls are the collected thoughts in the minds of His faithful, which do
not flow dispersed, but remain held together by discipline. The dew and drops of the
night, which fall from above amid the darkness and cold, are the minds of the wicked,
surely obscure and blind, and always desiring earthly things. Of such it is said: Because
iniquity shall abound, the love of many shall grow cold (Matt. 24). The Lord has commanded
that we love Him, and also love our neighbor. But when we venerate Him with lesser love
than we should, and when many, which is worse, hold no affection of charity toward Him at
all, what else but the head of Christ is filled with dew? And when the wicked spend their
hatred instead of love towards the servants of Christ, who gather into the guardianship of
their minds and adhere more closely to the love of their Creator, do not His curls become
wet with the drops of the night, and do they not gravely endure the oppressive chills of
blind persecution? Therefore, when such a time arises, the Lord justly stirs the Church
from the slumber of sweet studies in which it delights, and commands it to insist upon the
word of preaching, and by frequent exhortation to warm, enlighten, and open up to Him the
hearts of the wicked, which were closed against Him, so that entering in, He may dwell
there by faith, preferring that the Church reach salvation for many through labor, rather
than having rest in the few who were saved, although praiseworthy by frequent meditation
on heavenly goods. Provoked to the labor of preaching, the Church responds to the Lord:

Song of Songs 5:3

I have stripped off my tunic, etc. As if he openly says, I have abandoned the affairs of
weak matters, how can I take them up again? For he who girds himself for the duty of
preaching and takes on the care of governing souls, it remains that he should also be
vigilant to provide the necessities of temporal aids to those to whom he preaches eternal
things. Therefore, the Church in those who prefer to conduct their care in secret rather
than be occupied with the hardships of laborious actions, remembers having stripped off
their tunic and cannot put it on again: for since the tunic figuratively denotes the
occupations of this age, the Lord Himself testifies, when speaking about the coming of His
last judgment, and says: And let him who is in the field not return to take his tunic
(Matthew 24); mystically admonishing that he who has occupied his hand and mind towards
the progress of spiritual fruits should not return to desire the pleasures of the world
which he had cast away.

Song of Songs 5:3

I have washed my feet, etc. Now I have cleansed my thoughts, which once were accustomed to
touch the earth, with frequent tears of secret compunction, and, as much as was possible
by manners, I have made them worthy of heavenly entry, so that I can say that our feet
were standing in your courts, Jerusalem (Psalm 121); that is, although I have not yet
deserved to enter the very walls of the heavenly city, nevertheless, I have so purified my
thoughts to such an extent that I remember that frequently, by the steadfast gaze of my
heart, I have tasted some not insignificant beginnings of those joys, and how can it be
that descending from the height of contemplation, I would again be defiled by the filth of
the world? For aside from the concern of temporal support that we have spoken of, it is
very difficult, even for an excellent teacher, not to be occasionally moved by some fault
of vainglory or indeed of anger if, when speaking of divine and heavenly matters, he is
heard humbly; vainglory, if by humbly obeying, he gains many flocks of believers for the
Lord, anger if he is rebuked; vainglory if his speech is praised. Hence James says: Do not
be many teachers, my brothers, because you take up greater judgment; for in many things we
all offend (James 3).

Hence the Lord himself, upon the return of the disciples from preaching, washed their
feet, signifying that even the greatest preachers cannot avoid all sins at least in the
thoughts by which they touch the earth; but whatever these sins may be, he himself, being
merciful, will wash them away. Therefore, the holy Church delights in the sweet and
wholesome studies of a quiet life, in those who have deserved to experience such things;
and excuses the duty of preaching, saying in a way with Moses: I pray, Lord, send whom you
will send (Exodus 4). But because the Lord especially wants our love for Him to be known
in the love for our neighbors, hence He replied to Peter, who professed to love Him three
times, three times: Feed my sheep (John 21), it aptly follows:

Song of Songs 5:4

My beloved put his hand through the opening. My beloved puts his hand through the opening
when the Lord secretly and invisibly kindles us with the hidden spur of divine love toward
virtuous acts. He puts his hand to us when, seeing us longing to rest, he recalls to our
memory his work in us—not only that we are men but also that we belong to him. He extends
his hand to remind us of his work on our behalf: He left the bosom of the Father to become
human like us, not only to be incarnate and dwell on earth, making us spiritual and
heavenly, but also to die so that we might live forever. Therefore, rightly, our heart
trembles at his touch, for when our conscience recalls his merciful deeds, it is filled
with awe, inspired by prophetic insight: "I have considered your works and was afraid" and
hurries to aid in the salvation of others for whom God was incarnate and died. For by the
name "womb" is often meant the heart because just as food is digested in the womb, so
thoughts mature in the heart through diligent reflection. Thus, Jeremiah says, "My womb,
my womb, I am in pain" (Jer. IV). What would it profit listeners if a teacher complained
of pain in his stomach? But his intention was to greatly benefit them by testifying that
his own conscience was troubled and filled with deep pain due to their rebellious acts.

The term "womb" can also denote the softness and fragility of those who, either because
they consider themselves less capable, tremble to undertake the duty of teaching, or
because they delight in the ease of their rest, shy away. And the bride's womb trembled at
the beloved’s touch when, moved by divine compunction, the weak in the Church shook off
their sluggishness and aroused themselves to practice good works, rising up to advise
others through preaching. This is precisely shown in the following phrase:

Song of Songs 5:2

I arose to open to my beloved. To open to the Lord in this place signifies to preach the
word of the Lord. For we open to the Lord, not only when we receive His coming into our
heart through love, but also when we convert those who used to close their hearts against
the truth by teaching them to accept it. And it is well that the bride recalls that she
arose to open to her beloved, because it is absolutely necessary that everyone who intends
to preach the truth first rises to carry out what he teaches, lest by preaching to others
he himself be found unworthy. The following words are suitable, when it is said:

Song of Songs 5:5

My hands dripped with myrrh, etc. For in the hands are the works that are done by them; in
the fingers is taken the discretion by which the works are directed: for certainly no
parts of our body are distinguished by numerous joints, none are more apt for bending than
the fingers. Hence it is that the Lord, about to give a sentence concerning the
adulteress, first wrote with his finger on the ground, thus mystically advising us that
whenever we intend to chastise or judge others, we should first humbly carve out our own
conscience with diligent discretion, carefully considering lest we also be tempted. It has
often been said that myrrh signifies the continence of the flesh and martyrdom: hence the
sense is clear that the hands of the spouse drip with myrrh, when the holy soul dedicates
itself to works of continence; and her fingers are full of the most proven myrrh, when,
examining herself with careful discretion, she finds that she lives continent only with a
view to heavenly recompense. For those who seek the favor of human praise, who, according
to the judge himself, have received their reward, these indeed seem to drip with myrrh
from their hands, but in no way have their fingers filled with the most proven myrrh,
because if they do not only give their wealth to the poor, but also deliver their bodies
to the flames, if they do not have charity, it profits them nothing.

Therefore, because the one who wants to teach others must himself abstain from carnal
enticements and be ready to suffer for the confession of faith, it was fitting that when
she said: I arose to open to my beloved, she immediately added: My hands dripped with
myrrh. And because the same continence or passion ought to be performed only with the
intention of eternal reward, she rightly added: My fingers are full of myrrh. Again, the
hands of the spouse drip with myrrh when her workers, that is, the holy teachers, subject
their bodies to salutary mortification, and her fingers are full of the most proven myrrh
when they progress so much in tribulations that their invincible patience is also
declared, according to the Apostle: But we glory in tribulations, knowing that tribulation
works patience, and patience, experience; and experience, hope; and hope does not
disappoint (Rom. V).

Song of Songs 5:5

I opened the bolt of my door to my beloved. The bride opened the bolt of her door to her
beloved, when each chosen soul made the temple of her heart worthy of divine visitation
and indwelling. She opens the bolt of the door to her beloved knocking, when, suddenly
inspired and enkindled with a desire for heavenly things, she strives to open wider the
bosom of her mind to receive the taste of that same heavenly sweetness. For it had been
said above that the beloved, having sent his hand through the hole, touched her and shook
her with trembling: deeply inflamed by his touch, she now desires to be touched not
through the narrowness of the hole by his hand, but, with the door of her heart opened, to
enjoy his most blessed embrace, that is, to be more fully satisfied with the sweetness of
divine illumination, which she had sensed briefly and modestly. But since the perfect
vision of eternal joys is granted to none of the elect in this life, which is reserved for
all the righteous in the next life as a reward, it is rightly added:

Song of Songs 5:6

But he turned aside, etc. For this is what the Psalmist says: "Man approaches a deep
heart, and God will be exalted" (Psalm 63). For the more the human heart, purified by
faith and prayer, is lifted up to contemplate the glory of the divine vision, the more it
finds what it seeks to be higher, and to which it should ascend at the time of the
promised reward. Ecclesiastes is similar: "I have said, I will become wise; and it moved
further away from me, and much more than it was" (Ecclesiastes 7). It should not be
overlooked that he does not simply say, "I opened my door," but he says, "I opened the
lock of the door for my beloved. For he had closed the chamber of his heart with a lock
lowered deeply, so that no profane or insidious person might enter it, according to
Solomon: "With all keeping, keep your heart; for from it flows life" (Proverbs 4). He
opened it again for his beloved, so that, with all the impure throngs repelled, he might
provide a free space for the Creator.

Nor should it be considered contradictory that we said before, that the bride opens to her
beloved in the droplets of night and the dewy cold, when the Church or the faithful soul
ignites the heart of neighbors to the praise of the Creator, whom they did not know or did
not care for, and now we interpret that she unlocks the lock of her door for the same
beloved, in that she, through the progress of compunction, more widely opened her mind to
his entrance: for the same moment achieves both, because the internal aspiration that sets
anyone to gather souls for God equally kindles him to love the same Creator more ardently.
And no other cause rightly motivates anyone to teach than the love of God. And while
anyone delights in opening the soul of a neighbor to receive the gifts of divine mercy
through teaching, he necessarily renews his own mind by these actions and opens it more
widely to the entrance of heavenly grace. Finally, it is clearly revealed by the following
words to the bridegroom how much she progressed, as she cared to open the hearts of
neighbors, which she saw darkened, to the Lord, grievously enduring that he whom she was
burning for was weighed down, as if by dewy cold and drops of night, by the infidel torpor
of others. For it follows:

Song of Songs 5:6

My soul melted, etc. The sweeter, he says, that I received the voice and proximity of my
beloved through the aperture of secret compunction, the more sublimely whatever coldness
was in me heated up; whatever was rigid, melted; so much so that I found nothing sweet
except to be resolved into tears; and he whom I was unable to retain, though touched by
his grace at a moment, I now delight to seek in his departure with weeping and
lamentation. And this also, while I was melting from my former rigidity and pouring out my
soul within me, gave me no small increase: seeing how the charity of many grows cold, as
he himself complains, that it is beset by the drops of the night, that is, the dark
tumults of the wicked. And because the wicked have destroyed his law, therefore I have
taken more care to love his commandments above gold and topaz.

Song of Songs 5:6

I sought him, and did not find him, etc. This is the voice of those in the holy Church who
are accustomed, having transcended the care of fleeting things, to walk only in the
highest goods and to always love the entrance to the heavenly homeland: about whom there
is no doubt that they cannot always be affected by the same power of sweetness with the
desire for heavenly things as they will, because certainly this virtue is not in the will
of the mind elevated to heavenly things, but only in the gift of the God who elevates and
illuminates. Therefore, as often as the chaste soul either desires to depart to the Lord,
or, while placed in the flesh, to be raised by the taste of future beatitude, and yet
immediately does not obtain what it seeks, it must then say with a groan: Because I sought
him, and did not find him; I called, and he did not answer me. For he is always found by
those who seek well, to have mercy; he always responds to those who call well, to care for
them for perpetual salvation: but he does not always respond to this end, or offer himself
to be found, that what he promises to those arriving in the homeland, he extends to those
still journeying on the road of this exile. Finally, let us say more often daily with
bowed knee to the Father: Thy kingdom come; nor do we distrust that we are heard, nor do
we immediately receive what we ask for, but we patiently and joyfully endure the effect of
our prayer, until we obtain it at the end.

Song of Songs 5:7

The watchmen found me, etc. The watchmen who go about the city are the holy teachers to
whom the care of the Church has been entrusted so that they may protect it from the attack
of depraved doctrines, both by word and example, and may kindle ever more the fear and
love of their Creator. These indeed go about the city because in all the places of the
holy Church, spread out everywhere throughout the whole world, their bodily presence and
living voice, or the doctrine inserted in writings or work, is found. They find the bride
weary from seeking her beloved, and they strike and wound her because they inflame more
with the word of their teaching the soul found anxious with heavenly love; and whenever
they discover anything earthly remaining in it, they extinguish it and render it
insensible to all lower things, as if wounding by striking: for when the Apostle,
describing the armor of God, says: And the sword of the Spirit, which is the word of God
(Eph. VI); is it any wonder if one touched by this sword is said to be struck and wounded?
For with this stroke of the sword, a wound is received, of which it is said elsewhere, I
am wounded with love.

Song of Songs 5:7

The keepers of the walls took my cloak from me. The keepers of the walls are also the
highest teachers, as they strive to also instruct those capable of governing and
fortifying the Church. I believe Timothy, Titus, and others like them, the laborers of
truth, were the walls of God's city; and Paul, when he gives them exhortatory commands,
what else is he to be understood as but a keeper of the walls? For he showed himself to be
a keeper of the city, which he diligently went around, when he enumerated his virtues
saying: Besides those things which are external, the daily pressure that is on me—my
concern for all the churches (2 Cor. 11). He also taught that he was a keeper of the walls
when he said to Timothy: But you be watchful in all things, endure afflictions, do the
work of an evangelist, fulfill your ministry (2 Tim. 4), and similar instructions. And to
Titus: For this reason I left you in Crete, that you should set in order the things that
are lacking, and appoint elders in every city as I commanded you (Tit. 1). The keepers of
the walls take the cloak of the bride who is struck and wounded, when apostles or
apostolic men, touched by divine love, take away the ties of passing things from any soul,
so that, freed from lower cares, it may seek its Creator’s face with freer course. For the
cloak is the same, which is over the tunic; where he says: I have taken off my tunic,
signifying the entanglements of earthly matters.

Song of Songs 5:8

I adjure you, daughters of Jerusalem, if you find, etc. Worthily, the bride languishes
with love, having been struck and wounded by the sword of the Spirit, she casts off the
garment of carnal desire, for as much as the holy soul gains strength in God, so much is
she made weak and infirm towards the affection of this world, as if debilitated. Nor is it
surprising if a perfect soul is said to languish for those things that are of the world,
since the Apostle does not hesitate to call those who have perfectly left the world dead:
For you are dead, and your life is hidden with Christ in God (Galatians VI); and
concerning himself: The world is crucified to me, and I to the world (ibid.). The
daughters of Jerusalem are citizens of the heavenly homeland, who partly still wander on
earth, partly already reign there. But in this place, when it is said: I adjure you,
daughters of Jerusalem, if you find my beloved, that you tell him that I languish with
love, it seems to address that part of them which, having been on earth, has not yet
deserved to see the Lord perfectly, whom nevertheless they often find when they receive
Him in their heart through love. Therefore the bride adjures these daughters of Jerusalem
that if they find her beloved, they announce to him that she languishes:

for we are indeed this bride, and the girlfriend of our God and Lord, inasmuch as by
adhering to Him we become one spirit with Him, and being inflamed with desires for eternal
things, and sighing for the face of our Creator whom we do not yet see, we come to His
servants, whom we believe to lead an angelic life on earth, and we humbly ask them to
commend us also to the Lord during their devoted prayer time, and to intercede for us so
that we may deserve to see His face. This is indeed what we do, adjuring the daughters of
Jerusalem to refer the magnitude of our love to God, and for us to equally petition for
heavenly help so that we may see His glory. Whence also, such a response is universally
given by these daughters of Jerusalem, which clearly corresponds to the devoted exchange
of the faithful. For it follows:

Song of Songs 5:9

How is your beloved better than another beloved, etc. It is open for a faithful brother to
say to another faithful brother: I beseech you, because I find that you are fervent in the
love of the Redeemer, also speak to me of Him, confirm me with a salutary exhortation, so
that the same love in my heart may grow by His benefits and gifts. Indeed, for a long
time, conscious of my sins, I began to have fear of Him, but now, with the strength of the
mind increasing, having become more secure about the forgiveness of sins, I am delighted
to hear something about His love. Therefore, tell me, go ahead, what is your beloved like
from your beloved? That is, from the part where he should rather be loved than feared. You
have also such a word in the Song of Isaiah: A vineyard was made for my beloved in a horn,
in a fertile place, and so forth, until it says: The vineyard of the Lord of hosts is the
house of Israel, and the man of Judah, his pleasant plant (Isaiah V). However, the beloved
from the beloved can be understood as the Son from the Father, just as light from light,
God from God, which is rightly believed and confessed. For just as there is one love and
one divinity of the Father and the Son, so there is one affection, with John bearing
witness, who says: And everyone who loves Him who generated, loves him who is born of Him
(1 John III). A worthy response follows from the part of the bride.

Song of Songs 5:10

My beloved is white and ruddy, etc. White, because appearing in the flesh, he committed no
sin, nor was deceit found in his mouth (1 Peter II); ruddy, because he washed us from our
sins in his blood (Revelation I). And white well first, then ruddy, because first he came
into the world holy, and afterwards, through his passion, he left the world bloodstained.
Chosen out of thousands, because from all humanity there is one Mediator between God and
men, through whom the world was reconciled, alone among mortals was he worthy to hear from
God in heaven: This is my beloved Son, in whom I am well pleased (Matthew III), that is,
in whom nothing offensive to me is found, and all the weight of virtue in which I rejoice.
Hence Ecclesiastes rightly says of him: One man among a thousand I found; a woman among
them all I have not found (Ecclesiastes VI): understand one shining with perfect justice.
This needs to be understood in these words, the subsequent sentence declares, which says:
Only this I have found, that God made man upright, but he has sought out many schemes. His
head is the best gold. The Apostle says, because the head of the woman is the man; the
head of the man is Christ; and the head of Christ is God (1 Corinthians II); which indeed
head is the best gold, because just as gold is considered nothing more precious among
metals, so the unique and eternal goodness of God justly surpasses all the good things
which He Himself made.

Song of Songs 5:11

His hair lifted like palm trees, etc. The hair of the beloved's head is the throng of
saints, who adhere to God with faithful service; and deservedly are they compared to
raised palm trees, because they expect the sweetness of perpetual reward. Hence it is that
the Psalmist says: "The righteous shall flourish like the palm tree" (Psalm 92).
Deservedly they are said to be black as a raven, because they acknowledge that they cannot
have this sweetness from themselves, but hope to receive it from him who said: "As the
branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye
abide in me" (John 15). Indeed, they realize they have nothing but darkness from
themselves, as the Apostle reminds: "For ye were once darkness, but now are light in the
Lord" (Ephesians 5). Nor is it surprising that we are compared to the blackness of ravens
before the washing of regeneration, since the Master of truth said to the apostles
themselves who were already following him: "If ye then, being evil, know how to give good
gifts to your children" (Matthew 7). But let us also see if the lawgiver found any raven-
blackness amidst the raised palm trees in the hair of the spouse? For seeing the light of
divine glory, he immediately recognized the darkness of human depravity, and rebuked it,
saying:

"Lord, Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love
and faithfulness, who keeps steadfast love for thousands, who forgives iniquity and
transgression and sin, and none is innocent before you by themselves" (Matthew 7).
Therefore, the hair of the spouse, that is, the cohorts of the righteous, are raised like
palm trees, black as a raven, because they tend toward the joys of victory indeed through
the mercy of the Lord, but recognize themselves. This verse can also be understood in
regard to those spirits who eternally adhere to their Creator in the heavenly homeland.
The higher they contemplate the glory of the unchangeable and everlasting majesty, the
more truly they perceive how weak and vile everything created is. Apponius interprets the
hair of the bridegroom as the virtues of the angels, adding: "By 'the raised palm
branches,' he indicated that the aforementioned ministries never waver in their strength
and duty but always remain lofty; just as the leaves of the palms, always holding the
force of greenness, are elevated high. Julian speaks of this thus: "The hair can also be
signified by another comparison, where the form of the curls seems to imitate the
brilliance of gold. His hair, like the raised palm branches, that they may appear surely
curly and glowing. And a little later: "As if he were to say: To the divinity of the
saints of his, both men and angels minister in attendance, and celebrate the honor of the
king with continuous praise;

and so they are conspicuous in the dignity of their ministry, that they excel like palm
leaves, shine like gold. But yet they understand Him whom they serve so well that not only
do they assume no airs of pride, but in great humility appear dusky and dark. Moreover,
another translation, instead of "raised palm branches," used a single word, "his hair like
a fir tree. We indeed know that in Greek, the fir tree is called “elates,” and it never
changes with the infirmity of withering; hence it seems “elates” in this place is a Greek
word, not Latin, meaning the name of the tree specifically. Pliny the Elder also seems to
confirm this when writing about perfumes, he says: "Moreover, there is a tree pertaining
to these perfumes, which some call 'elates,' which we call fir, others palm, and others
spathe. From these words, it can be inferred that "elates" are trees having some
similarity to the palm or fir, apt for making perfumes. Thus, our interpreter called
"elates" palm branches, which means fir trees related to palms, so that we might
understand not the common type of fir used for buildings and ships, but the special type
suited for perfumes; which also aptly fits the symbols, for the hair of the bridegroom is
compared to trees of perfumes, implying that the crowds of saints, who familiarly adhere
to their Creator like hair to the head, are filled with the grace of virtues.

When they diligently serve the divine majesty, they ornament the head like perfumed hair
embellishes the bridegroom. Finally, Mary Magdalene poured nard on the Lord's head, making
his hair similar to the raised palm branches, which means aromatic trees, in the mystery
of her great devotion.

Song of Songs 5:12

His eyes are like doves beside streams of water. What should typically be understood of
the bridegroom's eyes John reveals when he recounts that he saw the Lamb having seven
horns, immediately adding by way of explanation: These are the seven spirits sent forth
into all the earth (Rev. IV). He calls them seven spirits, meaning the seven gifts of the
one and same Spirit, which Isaiah lists in the most recognized order of divine operation,
because the Holy Spirit of discipline flees deceit. The Spirit delights in residing in
those minds which, like living waters, make themselves clear; which allow nothing dirty,
nothing dark, nothing that should not be approved by all lovers of truth, or indeed by
Truth itself, which searches hearts and reins, to exist within them. It is well said, not
"beside stagnant waters," but "beside streams of waters"; for if you inquire where these
waters flow, where they run, the source of life from which they spring is revealed, that
is, our Lord, from whom the hearts of the elect derive whatever purity and brightness they
have. He said, In him will become a fountain of water springing up into eternal life (John
IV); for those who seem to have purity of either word or deed but do not aim at the
heavenly kingdom through that same purity, whether they dissemble or are simply ignorant,
they indeed are to be counted not among streams, but among stagnant waters.

However, those who open themselves to impurities, giving place to evil spirits, are
likened not to clean waters but to wallows of mud, in which swine delight. Swine,
therefore, take pleasure in the swamps, while doves in the streams of water, because
unclean hearts offer a fitting dwelling for unclean spirits. But blessed are the pure in
heart, for they shall see God (Matt. V), and they are filled with the light of divine
gifts. These gifts, indeed, because they are given freely to the faithful and solely by
the cause of heavenly benevolence, it is aptly added:

Song of Songs 5:12

Things that are washed in milk, etc. For rightly by the name of milk, the gifts of divine
generosity and pietas are indicated, because surely mothers who nourish their young
offspring provide them with the nutrition of milk out of gratuitous and natural cause of
affection. Therefore, the doves with which the eyes of the bridegroom are compared are
washed in milk, because we have been saved by grace through faith, and this is not from
ourselves, it is the gift of God (Ephesians 2:8). Thus, these doves, that is, the gifts of
the Spirit, are said to be washed in milk, since they never had any filth, as it is said
by the Psalmist: The words of the Lord are pure words; silver tried in a furnace of earth,
purified seven times (Psalms 12:6), since it is clear that they never had anything of
earthly pollution that should be purged by fire. Thus the Son, coeternal with the Father,
and rightly believed to be born of the Father, and never not to have been born, is
rightly, truly confessed and believed; and you have countless other such things in the
Scriptures. Also, these doves dwell by the fullest streams, because whatever hearts
overflow with the love of virtues, this spiritual grace most willingly inhabits,
illuminating them with the higher regard of its presence, that those who diligently tend
to heavenly things with the purity of sincere intention may be distinguished.

If we wish to understand the preachers of His word to be in the eyes of the Lord, we will
find them to be like doves over the streams of water: like doves indeed, because they are
simple; over the streams of water, because they are enriched with spiritual grace. They
are often described by the streams of water, because they attentively engage with the Holy
Scriptures, which are often figured by the name of waters, by which, being taught, they
may more easily recognize and avoid the snares of the devil. Indeed, doves over the
streams of water commonly reside not only for drinking, or for washing, or for the
pleasantness and cleanliness of the place; but no less with the intention, that in the
clarity of the waters they might foresee the shadow of the coming hawk, and thus avoid
impending danger from the enemy. The form of whose nature is in the open, because we have
need of constant meditation on divine words, so that reading either the deeds of the
saints or their sayings, we may diligently examine with a watchful mind by what kind of
open assault the ancient enemy strives to fight and overthrow us, with what machines of
fraud he tries to defeat and supplant us. And as soon as we perceive his future plots, our
only refuge is to seek the crevices of our rock, that is, the protections of the Lord's
faith, and we should strive to defend ourselves with the sign of His passion.

But also let us swiftly with quick flight seek the cavern of the wall, that is, let us
seek the frequent intercessions for us to the mercy of the pious Creator by the saints, or
angels, or humans. This is considered necessary for all the faithful, especially those
upon whom is placed the burden of caring for and teaching others. These are indeed the
most firm and safest protections of the holy Church, for which the Lord above said,
"Arise, my love, my fair one, and come, my dove, in the clefts of the rock, in the covert
of the cliff. Well, it is said of these same doves, that is, the spiritual ministers of
the word, "They are washed with milk, and sit beside full streams," to imply that they are
first of all renewed by the washing of baptism: which is not absurdly expressed by the
term milk, because among those sacraments are numbered by which the infancy of the holy
Church is either accustomed to be born or to be nourished. If we believe there is any
difference between rivulets of waters and full streams, it may be understood that in the
rivulets of waters is the teaching of the Old Testament, whose followers have truly
learned to say to God, "But the children of men shall trust in the protection of your
wings" (Psalm 62), obviously lest they be seized by the snares of the aerial powers, like
the claws of hawks. "They shall be abundantly satisfied with the fatness of your house;

and you shall make them drink from the river of your pleasures, for with you is the
fountain of life" (Psalm 35, 10). In the full streams can be not inconveniently understood
the perfection of evangelical doctrine, of which such is the fullness that no greater can
be for those dwelling in this life. Distinguishing between the two, the evangelist said,
"For the law was given by Moses; grace and truth came by Jesus Christ" (John 1); and since
the knowledge of both Testaments is given to the teachers of the truth, rightly the eyes
of the Lord are said to be like doves over the rivulets of waters, which are washed with
milk, and sit beside full streams.


COMMENTARY ON THE SONG OF SONGS
===============================

COMMENTARY ON THE SONG OF SONGS continued

BOOK V

Song of Songs 5:13

His cheeks are like beds of spices, etc. Just as the words on the lips of the Lord
expressed what He spoke, so in His cheeks the modest piety and sternness of His
countenance are simultaneously expressed. For if it could rightly be said of a mere man,
the wisdom of a man shines in his face, how much more in the face of that man who is the
power of God and the wisdom of God, would the highest virtue and wisdom shine forth to
those who consider well? His cheeks, he said, are like beds of spices planted by
perfumers. For as beds of spices decently and orderly arranged grant great pleasure both
to those who see and smell them, so He, appearing in man the mediator of God and men, by
the sweetness of either His virtues or His doctrine enlightened those present and
attracted those who were absent by His fame. By perfumers, by whom these beds are planted,
understand the prophets and apostles, who in complete harmony inserted not only His words
but also His manners into the sacred pages; these foretold the future mysteries of His
incarnation, those narrated the deeds done.

I think it is to the appearance of His cheeks that it is to be referred, that He exulted
in the spirit, rejoicing in the faith of the little ones, that He grieved over the
hardness of the hearts of the unbelievers, that He rejoiced for the disciples when He was
about to raise Lazarus so that they might believe, that He looked upon the weeping sisters
or friends of Lazarus and wept and troubled Himself, that at the approach of His passion
He began to be sorrowful and mournful, that He did not give any time to laughter or vain
words, that He did not judge by the sight of His eyes, nor did He rebuke by the hearing of
His ears, that like a lamb He was led to the slaughter, and as a sheep before the shearers
is silent, so He did not open His mouth (Isa. LIII, 7). But His lips, lilies distilling
pure myrrh: lilies, because they promise the brightness of the heavenly kingdom;
distilling pure myrrh, because they preach that this is to be reached by the contempt of
present pleasures. From thence, He said, Jesus began to preach and to say, Repent, for the
kingdom of heaven is at hand (Matt. IV). Again, His lips are like lilies, because He
commands us to shine with the brightness of sanctity; distilling pure myrrh, because He
commands us to endure bravely whatever adversity may occur for the preservation of this.

He prefigured lilies in His lips when He taught His audience to be poor in spirit, meek,
mourning, hungry and thirsty for righteousness, merciful, pure in heart, and peacemakers.
He promised to each of these the reward of eternal happiness; He added myrrh to the lilies
when He immediately added: Blessed are those who are persecuted for righteousness' sake,
for theirs is the kingdom of heaven (Matt. V). Again, His lips shone like lilies when in
one and the same person He taught that He was truly God and truly man. For indeed, the
golden color which was within was fittingly adapted to the truth of the divinity that was
in Christ, especially because it is threefold, as if to represent the one undivided glory
of the same holy Trinity. The outer whiteness properly designates the purity and sanctity
of the assumed humanity. But the same lips distilled pure myrrh when in His divinity
always impassible, He predicted that in the man whom He had assumed, He would suffer
bonds, scourging, spitting, reproaches, and death. Therefore, His lips both imitate the
appearance and scent of lilies, when He says: The Son of Man will come in the glory of His
Father with His angels, and then He will reward each according to his works (Rom. II, 6;
Matt. XVI, 27; Rev. XXII, 12). They distill pure myrrh when He says: But first He must
suffer many things and be rejected by this generation (Luke XVII, 25).

Song of Songs 5:14

His hands are like cylinders of gold, etc. After the lips, the Church praises the hands of
her Redeemer, that is, His deeds after His words, because He showed by His actions that
what He taught with words was to be believed. For instance, while teaching on the
mountain, the crowds were amazed at His doctrine. But to follow this amazement with faith,
He descended from the mountain and cleansed a leper with a mere touch of His hand. This is
also why, marveling at His deeds, His fellow citizens said, "Where did this man get this
wisdom and these mighty works? (Matthew XIII). For wisdom pertains to the lips, and
virtues to the hands. Rightly does he declare His hands to be like cylinders, to denote
both their easy power and their unfathomable knowledge of action. It is well known that
turning (lathe work) is quicker and more inexplicable than other arts. For example, one
who works with an adze, chisel, axe, or hammer, operates more laboriously and with
frequent use of a ruler and careful scrutiny to avoid errors. But he who works with a
compass does not need an external rule; rather, he can maintain the direction of his work
within the instrument itself. Therefore, the Lord's hands are like cylinders because He
readily accomplishes what He wills, because He speaks and they are made. Finally, He said:
"Pick up your mat and walk.

And immediately, rising, he took up his mat and walked, who had been paralyzed for thirty-
eight years (John V, 8, 9). His hands are like cylinders because He holds within Himself
the rule of all justice. Unlike our poverty, He does not need to learn from sacred
writings lest His work deviate from the truth. Hence it is said of Him, "How does this man
know letters, having never learned? (John VII, 15). He knew because He was indeed older
than the letters and the law, nay, the judge of the lawgiver Himself. His hands are like
golden cylinders full of hyacinths. For in gold, which excels all metals, the excellence
of divinity is signified as is evident from frequent exposition. Therefore, his hands are
golden, because no faithful person is ignorant that the virtues which he exercised in man
are accomplished divinely. These are rightly also said to be full of hyacinths, because
they undoubtedly excite us to the hope and love of heavenly things. The hyacinth, indeed,
is a gem of a sky-blue color. The Lord has hyacinths in his turned hands, so that he may
adorn vessels of election, which he prepares for glory, with such gems, that is, he may
gladden the hearts of his elect with the desire and expectation of celestial glory. If we
take the pigments designated by this name in the hyacinths, it does not deviate from the
appropriate significance of truth: for the hyacinth is a pigment of a purple color and a
pleasant scent.

Hence the poet, gathering precious things as an example of love, adds: The gifts are of
laurel, and the sweetly red hyacinth. And the hands of the Lord were full of purple
flowers, because dying for our life, he soaked them in the redness of his own blood at the
nailing. But another translation teaches that gems rather than flowers are to be
understood in this place by the name of hyacinths, which says: His hands are turned,
golden, full of tharsis: for tharsis among the Hebrews is the name of a stone which among
us is called chalcedony. His belly is ivory, etc. The belly holds the most fragile place
in our limbs, because it lacks bones to protect it and it contains the vitals, all of
whose wounds are dangerous. But ivory is the bone of the elephant, which is said to be an
animal of great chastity and cold blood. Hence, its death is often sought by the dragon,
as it desires to cool its burning entrails by drinking its blood. The sapphire is a stone,
the color of which, the sacred history testifies, which says: And they saw the God of
Israel under his feet, as it were the work of a sapphire stone, and as it were the sky
when it is clear (Exodus XXIV, 10). Therefore, the belly of the beloved signifies the
fragility of his humanity, by which he was conformable to us. The ivory indicates the
beauty of chastity, by which in human flesh he remained undefiled by corruption of sin.

The sapphires express the sublimity of heavenly virtues, with which he shone in the flesh.
He says, his belly of ivory, adorned with sapphires. As if he openly says, the fragility
of the mortal substance in him shall indeed be true, but this shall be utterly free from
the lasciviousness of mortality and shall rather shine with the excellent glory of divine
works. And beautifully did he say his belly was entirely of ivory, yet not wholly adorned
with sapphires, but marked with sapphires, so that part appears ivory, part sapphires. For
his belly was indeed of ivory, because the fragility which he assumed was free from all
sin, just as no contagious heat can be found in the bone of a dead elephant. He was
distinguished by sapphires, because amidst the passions of assumed humanity, he showed
frequent signs of perpetual divinity: for it pertains to the frailty of humanity that the
little child is born to us, to the power of divinity that he is born of the Virgin, and
the same birth is proclaimed by angelic voices and celebrated with mysteries; to the power
of divinity that he is shown by the indication of a star, to be adored by the Magi, to the
frailty of humanity that he is fled from his homeland by the snares of a treacherous king;
to the frailty of humanity that he could be led and tempted by the devil, to the power of
divinity that, with him conquered and repulsed, he is honored by angelic ministries;

to the frailty of humanity that he asks the Samaritan woman for water, to the power of
divinity that he testifies that he can give the same the fountain of living water; to the
frailty of humanity that he is wearied from the journey, to the power of divinity that he
promises eternal rest to those who follow him; to the frailty of humanity that he sleeps
in the boat, to the power of divinity that, when awakened, he commands the winds and the
sea; to the frailty of humanity that he was crucified and died, to the power of divinity
that at his death the elements trembled along with the earthly and even the heavenly
beings; to the frailty of humanity that he was embalmed with spices and buried, to the
power of divinity that he rose and ascended into heaven; it pertains to the frailty of
humanity that Isaiah says: He has no form or comeliness, and we saw him despised (Isaiah
LIII, 3). And shortly after: Like one from whom people hide their faces, he was despised,
and we did not respect him (ibid.); to the power of divinity that John says: We saw his
glory, glory as of the only begotten from the Father, full of grace and truth (John I).
Therefore, the sapphire was distinguished as the ivory belly of Christ, because his
immaculate and undefiled incarnation shone with frequent miracles of divine majesty.

It should be noted that Scripture says of the sapphire color, that it is such in
appearance as the sky when it is clear. By the name of the clear sky, the sublimity of
divine majesty is not incongruously represented, as attested by the Psalmist, who,
describing the incarnation of our Redeemer, says: His going forth is from the end of the
heavens, and his circuit to their ends (Psalm XVIII). This is what he himself said to the
disciples about himself: And you believe that I came from God; I came from the Father and
have come into the world; again, I am leaving the world and going to the Father (John XVI,
28). But the bride herself saw the form of the sapphire in the ivory belly of her beloved
when, with the voice of her first pastor, she said: You are the Christ, the Son of the
living God (Matt. XVI, 16), because indeed, in the holy, innocent, undefiled Son of Man,
separated from sins, she recognized the pure fullness of divinity.

Song of Songs 5:15

His legs are marble columns, etc. By the term "legs of the Lord" are indicated the paths
of His incarnation, by which He deigned to come to our salvation. These are well compared
to marble columns, because they are both strong and straight. For what is stronger than
marble? What is straighter than a column? Did the Psalmist not behold the strength of
marble in His legs when he said: "And He, as a bridegroom coming out of His chamber;
rejoiced as a strong man to run a race" (Ps. 89)? Did he not also see the straightness of
the columns when he again said: "The Lord is righteous in all His ways" (Ps. 145:17)?
Hence it is that when He was placed on the cross, His legs were not broken, although
permitted by the governor, just as His garments could not be torn. For the seamless tunic
remained intact, signifying the Church, which is His chosen garment, without spot or
wrinkle, forever maintaining its unity. His legs remained unbroken, so that the mystery of
His advent in the flesh, sacred and inviolable, might endure against every hammer of false
doctrine. For Pilate, the judge, symbolizes the mallet. Yet the columns of marble stand
firm and repel the blow, even if the impious mallet of heretical speech attempts to
strike. Insane doctrine may say insane things about the Lord, but the truth of the gospel
stands and prevails. Regarding these columns, it is aptly added, "which are founded on
golden bases.

For the golden bases are the counsels of divine providence, in which it was eternally
decreed before the ages, that everything to be created temporally in the world would be;
including the very incarnation of our Savior and our salvation in Him, as testified by the
Apostle who says: "He chose us in Him before the foundation of the world, that we should
be holy and blameless before Him in love" (Eph. 1:4), and Apostle Peter says that we were
redeemed by the precious blood of Christ, as a lamb without blemish and without spot; and
foreknown indeed before the foundation of the world, but made manifest in these last times
(1 Pet. 1:19-20). Thus, the marble columns, to which the Lord’s legs are compared, are
founded upon His golden bases, since all the steps of our Savior, by which He willed to
come from heaven to earth, to move upon the earth, to descend to the underworld, to rise
from the tomb, and to return to heaven, are firm like marble, straight like the heavens,
ordered to the rule of divine precept, as if founded upon golden bases. Concerning these
bases, He Himself says: "For I have not spoken on My own authority; but the Father who
sent Me gave Me a command, what I should say and what I should speak" (John 12:49); and if
you wish to know why the bases are golden, listen to what follows: "And I know that His
command is eternal life" (John 12:50).

Song of Songs 5:15

His appearance is like Lebanon, etc. Why, he says, should I labor to describe each of his
members individually? I will summarize it briefly. Just as Mount Lebanon, famous in
Phoenicia, is notable for its height and grandeur, so our Lord rightfully surpasses all
those born of the earth in a superior grace. As the same mountain is fertile with noble
trees, thus he uplifts all the saints with his protection, lest they descend to the
depths; and having them rooted in himself, he preserves them from being shaken by the
winds of temptations. As the beauty, strength, height, and fragrance of cedars surpass all
the splendor of forests, so my beloved is beautiful beyond the sons of men; grace is
diffused on his lips, therefore God has blessed him forever (Psalm 44:3), and other such
things as the following psalm, greatly transcending measure and companionship, describes
about him. And it is to be noted that the same beloved is compared both to Lebanon, which
produces notable trees, and to the cedar, which Lebanon itself produces among other trees,
as if one and the same person both generates and carries trees, and is generated among
trees and carried by himself. For our Lord Jesus Christ, who with the grace of his
divinity generates, nurtures, and carries all the elect from the beginning of the world to
its end to life, also made himself a man among men when he wanted, and filled that man
with the grace of his Spirit, albeit far superior to others;

indeed it is said of them: To each one of us grace was given according to the measure of
Christ's gift (Eph. 4); but of him: For God does not give the Spirit by measure. For the
Father loves the Son and has given all things into his hand (John 3). Therefore, the Lord
was chosen like the appearance of the cedar, because the entire forest of the holy Church,
in which he was born, surpassed in unique and singular dignity. His appearance is like
Lebanon, which among remarkable trees also brings forth the cedar, because among his elect
he created even himself, the kind of man he wished, as if a tree of life in the midst of
paradise, like if a painter also depicts himself among others in his order with suitable
colors, or any historian recounts many things of many people: for example, lawgiver Moses
or evangelist John describing things worthy of memory about themselves as well. Thus
indeed the mountain of whiteness (which the name Lebanon means), that is, our Redeemer
among innumerable fruitful trees, which would praise the name of the Lord, also brought
forth the cedar, a wood evidently more excellent than others, that is, himself, who not
only would praise the name of the Lord, but also would come blessed in the name of the
Lord.

Song of Songs 5:16

His throat is most sweet, etc. If in the lips of the Lord, where it is said above: "His
lips are the purest lilies," we take the words of His mouth, then what should we
understand by His most sweet throat except sometimes the taste of those same words? For
many, when reading or hearing, can speak the words of the Lord, can easily scrutinize the
mysteries of faith; but very few are found who truly feel in the palate of their heart how
sweet they taste. Hence, in the exceptional praise of the saints, it is said: "They shall
abundantly utter the memory of Your great goodness, and shall sing of Your righteousness"
(Psalm 145:7). For it belongs to those who rejoice in the justice of God, who have
habitually tasted by inner love the abundance of His sweetness, and also preach its memory
to others; for those who have not yet learned to taste His sweetness must necessarily fear
more than rejoice in the justice of His judgments. Finally, Peter, abundantly conveying to
us the memory of the Lord's great sweetness, which he had well tasted, says: "Desire the
sincere milk of the word, that you may grow thereby in salvation; if indeed you have
tasted that the Lord is gracious" (1 Peter 2:2-3). Likewise, because the vital breath is
conducted through the throat to the lips to form speech, just as in the lips of the Lord
were the words that He spoke;

so in the throat most fittingly can be understood the very internal and hidden disposition
of His piety and kindness, by which it was made possible for Him to speak outwardly to us.
Indeed, Paul says: "The grace of God our Savior has appeared to all men, teaching us that,
denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in
this present world, looking for that blessed hope and the glorious appearing of the great
God" (Titus 2:11-13). When He gave us the hope of the glorious appearing of the great God,
His lips will then be as lilies; when He taught us to deny ungodliness and worldly
desires, to live soberly, righteously, and godly, it is the same lips of His dripping the
first myrrh. But that eternal grace, which appeared to us in this promise or teaching,
whenever it pleased Christ, is rightfully His most sweet throat to us, as we can have no
sweetness apart from it. Finally, the beloved Himself showed what the sweetness of His
throat can accomplish not only in the voice of speech but also in the very breath, when
after the resurrection, appearing to His disciples, that is, the first members of His
bride, He breathed on them and said: "Receive the Holy Spirit" (John 20:22). And He is
wholly desirable. The whole Christ is God and man, that is, word, soul, and flesh;

and He is wholly desirable because not only from the unchangeable majesty of perpetual
divinity but also from the glorified substance of assumed humanity must be understood what
the apostle Peter says: "Into which things the angels desire to look" (1 Peter 1:12). I
will say something further; he was completely desirable, even before the glorification of
his humanity; he was completely desirable from the very moment of conception until the
triumph of his passion: desirable to his mother when she said, "Behold, the handmaid of
the Lord; be it unto me according to thy word" (Luke 1:38); desirable to the blessed womb
that bore him; desirable to the breasts that nursed him; desirable to the angels who sang
a hymn at his birth; desirable to the shepherds who, seeing him, glorified and praised
God; desirable to the magi who, coming from the east to seek him, worshipped him with
gifts where they found him; desirable to the old Simeon who, awaiting his promised vision
of his birth until his last days, took him in his arms, blessed God, and joyfully embraced
death; desirable to the prophetess Anna who, upon seeing his birth, rendered fitting
praises to the Lord in her confession; desirable to all who saw him at twelve years of age
in the temple, astonishing the elders and teachers with heavenly wisdom; desirable to the
disciples when they quickly followed him, leaving behind all they had, when he called
them; desirable to those same disciples when they said, "Lord, to whom shall we go?

You have the words of eternal life" (John 6:68); desirable to all the people and publicans
who, hearing his word, justified God; desirable to Peter on the mountain when he said,
"Lord, it is good for us to be here" (Matthew 17:4); desirable on the cross to the thief
who prayed, "Lord, remember me when you come into your kingdom" (Luke 23:42). And not only
is he desirable to those who saw him in the flesh and loved him, but also to those of whom
he said to the disciples, "Many prophets and righteous men have desired to see what you
see and did not see it; and to hear what you hear and did not hear it" (Matthew 13:17).
And to us, who, being born into the world after his ascension to the heavens, share the
common promise with the earlier saints, as he said: "If I go and prepare a place for you,
I will come again, and receive you unto myself; that where I am, there ye may be also"
(John 14:3).

Song of Songs 5:16

Such is my beloved, etc. The more devoutly the Church or any holy soul loves God, the more
familiarly it considers God as a friend; for he who still, because of weakness of mind or
consciousness of sin, observes the divine commandments with servile fear, must necessarily
call Him more as Lord than as Father or friend, because he has not yet reached that
apostolic perfection, by which he may deserve to hear: But I have called you friends,
because all that I have heard from my Father, I have made known to you (John 15:15). But
Abraham, because of his outstanding faith and love, is deservedly called a friend of God;
and the Lord speaks to Moses, as a man is accustomed to speak to his friend (Exodus
33:11). However, having heard the quality of the beloved, about which the daughters of
Jerusalem had inquired, they add another question, by adding:

Chapter 6

[Song of Solomon 6:1] -- Where has your beloved gone, etc.? For the sake of the beauty of
the song, the roles of those conversing are varied. However, it is the same Church of
Christ, which is expressed under the name of the bride, that is indicated by the daughters
of Jerusalem. These are therefore called the daughters of Jerusalem or Zion because they
consist of many souls that derive their origin from that heavenly city, which is the
mother of us all. For this reason, it is called a bride, or sister, or friend, or
suchlike, to signify that it is one and not divided, although spread far and wide
throughout the world. And the variety of persons conversing about the bridegroom
signifies, as we said above, the delightful conversation of the faithful of Christ,
through which they encourage one another to his love. The bride had adjured the daughters
of Jerusalem to notify him, if they found her beloved, that she languished with love for
him; because indeed the common joy of the whole catholic Church is that all the elect
should pray to the Lord for its welfare. The daughters of Jerusalem had asked the bride
what her beloved was like, because the faith of Christ ought to be both learned and taught
only in the unity of the catholic faith;

and hearing his form, which they earnestly requested, they also inquire where he has gone,
because it is in the unity of the holy Church that it should be learned in whose hearts
and in what manner of life the Lord is chiefly to be found. Therefore, when we come
together and speak of the Lord with pure intention, we are all daughters of Jerusalem as
many as long perfectly for the things above and truly profess that we are sojourning on
earth and have our homeland in heaven; and yet each one of us is rightly said to converse
with the bride of Christ and seek an answer from her when he diligently ensures that he
speaks or hears nothing from a brother other than what the rule of catholic peace
dictates. However, the Church is called the most beautiful among women because, although
there is much beauty in the churches of Christ throughout the world, as of women fertile
with spiritual flowers, the beauty of the whole catholic Church, which is completed as one
from all these as its members, is greater. For let it not be that in this place we accept
the women as the synagogues of heretics, or schismatics, or pagans, or erring Jews! For
the bride of Christ cannot be said to be the most beautiful of those women who are found
to have no true beauty.

But the beautiful women are the churches of Ephesus, Smyrna, Pergamum, Thyatira, Sardis,
Philadelphia, Laodicea, and innumerable others of this kind consecrated to God throughout
the world, of which one is rightfully called the most beautiful, which consists of all of
them.

Song of Songs 6:1

Where has your beloved gone, etc.? The beloved is said to depart and turn away, not
because the Lord ever abandons those whom He has already acquired and continues to acquire
others, but because by the power of His divine nature He can be present everywhere. Thus,
He goes or turns away to associate with others whenever He wills, yet still preserving in
grace those whom He has already gathered to Himself. As He says to Moses: "Gather for me
seventy men from the elders of Israel, whom you know to be elders of the people and
officers, and bring them to the tent of meeting, and I will take some of the spirit that
is on you and put it on them" (Numbers 11:16). Not that He lessened the grace given to
Moses, but because He made those whom Moses had, partakers of that grace. This is like the
example of a flame, from which when you light a candle, you ignite it with light, and the
flame from which you light it remains whole. It can also be rightly understood that the
beloved departs and turns away from the bride for a time, when we, longing with love for
Him, are inflamed to the point of shedding tears, fulfilling the duty of prayer with fixed
and unwavering intent, transferring the entire mind from carnal desires to eternal things.
Yet, He does not always grant what is desired.

Therefore, we rightly ask those whom we believe to know and are worthy of such a quest,
where the Lord has gone or turned away, desiring to be shown the presence of those who
with greater virtues and signs of a pure mind reveal the divine grace within them, so that
by their example and discourse, we may also ourselves be instructed and more and more
progressively grow in the love of our beloved. And they rightly say, "And we will seek Him
with you," because any soul that tries to seek Christ without the companionship of the
holy Church will not be counted among the daughters of Jerusalem, but rightly among those
of whom the mother of holy Samuel, holding the type of the Church, says to the despising
priest of the synagogue: "Do not consider your maidservant as one of the daughters of
Belial" (1 Samuel 1:16).

Song of Songs 6:2

My beloved has gone down into his garden, etc. It is already known what the garden of the
beloved is. For he himself said: A garden enclosed is my sister, my spouse. Certainly, his
garden is the Church; his garden is each chosen soul. And well has he said, My beloved has
gone down into his garden, adding his, that is, the garden he himself made, he himself
cultivated, he himself planted with the spices of virtues, he himself irrigated with the
fountain of his grace so it would not wither; he himself enclosed it with the wall of his
protection so it would not be defiled by outsiders. This is the garden of which he himself
said: The kingdom of heaven is like a mustard seed, which a man took and put in his
garden, and it grew and became a large tree, and the birds of the air lodged in its
branches (Luke XIII). The mustard seed, indeed, is the word of the Gospel, humble in
appearance, fervent in power; which, being received by the Father, God and man himself
sowed in his Church, and gave it such increase that, like a noble tree, it spread its
branches of faith and virtues far and wide over the world, in which even angelic spirits
rejoice for human salvation, and the citizens of heaven believe that they have gained
increased rest when earthly beings are recalled to the heavenly realms.

For it was not in vain that the same beloved, about to be captured in the garden,
crucified in the garden, buried in the garden, rose victorious from the dead in the
garden. He wanted to be believed by Mary, who first deserved to see the glory of his
resurrection, as a gardener, for in his own garden, namely the Church, among the various
plantings of divine gifts, he also took care to plant the virtue of patience in this life
through the contempt of death, the desire for blessed immortality in the reception of the
body after the dissolution of the body, with the hope of blessed peace to end this life.
And indeed, he is said to have descended into his garden, but not to have entered it: for
the place of the beloved is on high, since he dwells in high places, and regards the lowly
(Ps. 112). The place of the garden is in the low, in the valley of tears; but he who
descended unto it from above, disposed the ascent in his heart, by which he might reach
the place of supreme happiness. Hence appropriately it is said above in regard to the same
garden, that is, the Church: Who is this that comes up from the wilderness, like a column
of smoke perfumed with myrrh? Thus a marvelous dispensation of divine mercy, that the Lord
is said to descend into the Church, and the Church to ascend to the Lord.

For divine grace descends to us from above, which, by assisting us, makes us ascend
upwards. This was mystically signified in Exodus, when the Lord descended upon Mount
Sinai, and Moses ascended: for the latter ascended to gain the progress of virtues; the
former descended to impart gifts. Therefore, after having said: My beloved has descended
into his garden, he also adds how the same garden is constituted, with what produce it is
fruitful, when he immediately subjoins: To the beds of spices. For the bed of spices is
the mind of the faithful, taught by the discipline of right faith, as if composed of equal
sides on both sides, and frequently turned over by careful digging, and purged of useless
weeds; for indeed with careful consideration it examines itself, and with diligent thought
endeavors that nothing profane, nothing unclean, nothing contrary to salutary matters, may
be found by the heavenly Farmer; and strives to render itself worthy, in which the
beloved, the sower of righteousness, may propitiously plant the spices of virtues with his
grace, and by his frequent assistance, may water them lest they wither. This most
beautifully declares its heavenly desire, at the beginning of the forty-first psalm, in
accordance with the Hebrew truth, saying: As the deer longs for streams of water, so my
soul longs for you, God (Ps. 41). But descending into his garden or to the bed of spices,
it is shown what the Lord does there, when it is added:

Song of Songs 6:2

To be fed in the gardens, etc. He is fed in the gardens, because He delights in the pious
labors of the saints; He is fed in the gardens, because they are indeed His members to
whom the fruits of righteousness come; and it should be understood not only of carnal but
even of spiritual alms, which He predicted He would declare in judgment: “As long as you
did it to one of these least of my brethren, you did it to me” (Matthew 25). He gathers
lilies when He leads the righteous, having attained to the perfect whiteness of merits,
out of this life and brings them to the heavenly kingdom. This He fully emphasizes with
the spur of immense charity, adding the following two verses:

Song of Songs 6:3

“I am my beloved's, and my beloved is mine,” etc. I prepare a delightful pasture for my
beloved in the beds of spices, that is, in the pure hearts of the faithful, and my beloved
to me, who is fed among the holy desires of chaste minds, returns this in exchange for His
grace by fulfilling the same desires of His faithful ones whom He has nurtured. He
fulfills them by plucking them from this paradise of sacred pleasure and gathering them
into the secret chambers of the heavenly mansions, where before His glory, with eternal
immortality of flesh and spirit, they shine brightly with a dual aspect like lilies, that
is, both golden and white, and as if spreading the sweet fragrance of their virtues
throughout all the inhabitants of the eternal homeland. Thus far, the voice of the holy
Church is heard, seeking and praising her Lord and desiring to see His face; but since He
can never be absent from His lovers, but where two or three are gathered in His name,
there He is in the midst of them, indeed even if one of His own is enclosed among lions,
detained in the depths of the sea, or surrounded by the belly of a whale, if separated
from other mortals, there He is with him. Therefore, His voice follows, declaring to those
who search for Him and converse about Him that He was always present with them and heard
what they spoke about, rewarding their devotion to Him with worthy praise, saying:

Song of Songs 6:4

You are beautiful, my friend, sweet and comely, etc. Jerusalem is called the vision of
peace, by which name the habitation of the heavenly homeland, which the highest peace
possesses, is very frequently signified. You are beautiful, friend of the bridegroom,
sweet and comely like Jerusalem. The Church or any holy soul, indeed a portion of the
Church, which by the purity of clean operation, the sweetness of divine praise, the
pleasantness of mutual love, immediately becomes an imitator of the heavenly city, is
sweet and comely like Jerusalem in the same way Isaiah speaks: Like the new heavens and
the new earth, which I will make stand before me, says the Lord, so will your seed stand
(Isaiah 66). It is also terrible as an army set in array, when through fixed intention of
pure prayer it repels every incursion of the demonic army from itself, when through
frequent proclamation of the heavenly word it breaks all the weapons of errant doctrine,
when through continuous examples of good works it even challenges the depraved habits and
life of false believers and leads them back to the path of truth.

The Church is terrible as an army set in array, when each believer remains in the calling
in which he was called, when leaders grant the form of saving doctrine and perfect
operation to the subjects, when the continent purify themselves from every filthiness of
flesh and spirit, perfecting holiness in the fear of the Lord, when the married so enjoy
this world that by diligent liberality of alms they do not neglect to compare for
themselves the rewards of the future age. Indeed, the prophet teaches that the Church
consists in this triple distinction of faithful persons, when he asserts that only three
men, namely Noah, Daniel, and Job, will be delivered in the time of heavenly vengeance.
And when each of these have kept their own position inviolate, they indeed show an army
set in array and on this account make the bride of Christ insurmountable to all enemies:
likewise any perfect soul, when it works with such virtues that it leaves no place for
vices, undoubtedly persists terrible to enemies as an army set in array:

for if, by way of example, it so strives for continence that it does not hold the virtue
of humility, or if it thus exercises the works of alms so as not to refrain the tongue
from the fault of superfluous speech, or so insists on frequent prayers that it neglects
to bestow the affect of love to the neighbors, such a soul is indeed less terrible to
enemies, because it has arranged the army of its virtues less perfectly, having disposed
faith firmly in part but left it inert in another part. But because the one and same
Church of Christ partly already rejoices with its King in heaven, and partly still fights
for Him in the world, that which it says: "You are beautiful, my love, sweet and lovely as
Jerusalem," can be understood about that part of it which, having completed its struggle
and finished its course, has already received the crown of righteousness. But what
follows, "Terrible as an army set in array," can suitably be taken to refer to those who,
still held in the body, resist with strong faith the adversary lurking around them in the
manner of a roaring lion. Likewise, the Church is beautiful, sweet, and lovely as
Jerusalem, in those things which it works spiritually and worthily for God within itself.
It is terrible as an army set in array, because it strives to spread its spiritual empire
throughout the whole world, even against the powers of the world.

And indeed the empire of the Romans once, or the Greeks, or other nations, was set in
array like an army, because it certainly oppressed the world with great power: but it was
not sweet and lovely as Jerusalem, because it did not know how to hope for or imitate the
joys of the peace of life. But truly the Church is both beautiful and sweet and lovely as
Jerusalem, because it is accustomed to live a heavenly life on earth; and terrible as an
army set in array, because it strives to draw even the barbarous minds and morals of
various nations to its own rite. Yet, because it does not yet deserve to see the face of
its beloved as it most longs to, it subsequently hears:

Song of Songs 6:5

Turn your eyes away from me, etc. As if it were openly said, "Indeed, I have given you
dovelike eyes, by which you might know the secrets of the Scriptures, by which you might
distinguish virtues from vices, by which you might know the paths of righteousness through
which you would still come. But beware lest you seek to turn those same eyes to see me as
well. For no man shall see my face and live (Exodus 33). For there will be a time when,
released from fleshly bonds, you will come to me, and then what I promised will be
fulfilled, because he who loves me will be loved by my Father, and I will love him and
will manifest myself to him (John 14). But now, while you are still established in the
body and wandering away from perpetual goods, turn away the eyes of your mind from the
contemplation of divine majesty and essence, because they have made me fly away, that is,
those spiritual senses of yours, with which you have desired to know me perfectly,
although they are very exalted, are not sufficient in this life to comprehend me
perfectly, but can only reach to the extent that they might discern that the glory of the
divine nature is of such sublimity that it cannot be seen, except by those who have been
completely taken away from visible life and introduced into the invisible.

Therefore, we are commanded at present to turn away the eyes of our inquiry from knowing
the substance of God, because they have made him fly away from us, not that he, being
sought, recedes further, who promises, saying, 'Seek, and ye shall find' (Luke 11); but
that we may learn from him revealing, that the purer the heart with which he is sought,
the more certainly it will be understood how incomprehensible he is. Which is similar to
what the Psalmist says, 'Man approaches with a deep heart, and God will be exalted' (Psalm
63). As if it were said in other words, human frailty lifts up the eyes of the heart
intent on seeing God, and they make him fly away, because by that same inquiry the senses,
exercised and enlightened, recognize that the eminence of divinity is higher than they
could previously think, and it is most truly said in another psalm, 'His greatness is
without end' (Psalm 145). By this response, the Lord wished to satisfy the holy Church's
desire, by which she was anxiously seeking him openly, and not in a riddle: longing to see
him whom she loved, as the previous verses of this song declare abundantly. Therefore, he
urges her not to seek in the way a reward which is reserved for her in the homeland, but
to remember in the meantime that she must walk by faith, so that she may reach the vision:

distinguishing these times very beautifully, as the evangelist John says: 'Beloved, now
are we the sons of God, and it doth not yet appear what we shall be; but we know that when
he shall appear, we shall be like him, for we shall see him as he is' (1 John 3). But lest
the Church might perhaps bear heavily that she could not yet enjoy the full contemplation
of her Creator, he enumerates for her the manifold pledges of the spirit which he has
bestowed upon her, so that she may more patiently bear the delay of that one supreme and
singular good which she has not yet received, but is about to receive in the time of
eternal recompense. For it follows:

Song of Songs 6:5

Hair like a flock of goats, etc. These verses and the following ones placed above have
been fully explained to the best of our understanding; but let us not hesitate to
reiterate in explanation what the author of the sacred song did not hesitate to repeat in
writing, so that we may either recall what was said before to memory or, with the help of
divine grace, do something new usefully. But that whether these or countless other things
in the Scriptures that have already been said are repeated, is a sign of firmness because
it is the word of God, and it is truly fulfilled, as the patriarch Joseph testifies
explaining the king's dream. Therefore, in the hair of the bride is intimated the manifold
sublimity of thoughts; in the teeth, however, the firmest stability of her words is
intimated, because they cooperate in speaking with the lips and tongue, and they arise
insensibly from the brain, nor do they hurt when cut. For who is wise and would mourn, and
not rather rejoice, when the superfluous lightness of thoughts is taken away from him?
Hence, in a great mystery, the teeth of the lawgiver are read as unmoved when he was full
of days, and a razor did not ascend upon the head of Samuel, because he was a perpetual
Nazarite to the Lord, that is, holy. For it was signified that not one jot or one tittle
would pass from the law until all is fulfilled (Matthew V);

and that in the prophetic mind, no cut should be made of penitence onto fleeting thoughts.
However, the same hair of the bride is well likened to a flock of goats: for the law
commanded that any soul which sins through ignorance, when it realizes its guilt, should
offer a spotless goat to God as a sacrifice. And our hair is compared to a flock of goats
when the errors of our thoughts offer tears of compunction and prayers in penance to the
Lord as an offering. Moreover, it cannot inconveniently be understood that a flock of
goats is placed for that which is accustomed to seek sustenance in the high places of
rocks or bushes: for the thoughts of the elect, always striving for heavenly things,
rejoice to be fed in the heights, not in low pleasures; of these goats, it is well added,
that they appeared from Gilead: for Gilead means a heap of witness. And this term rightly
designates the mind of the righteous when it proves by sure indications of virtues that it
has renounced earthly desires; since the mountain Gilead got its name because Jacob and
Laban made a heap in it, in testimony of their friendship or pact that they would not harm
one another, when the same Laban had sought his idols with Jacob and did not find them.
Therefore, Laban signifies the world, Jacob the mind supplanting vices.

And Laban seeks his idols with Jacob and does not find them when the lovers of this world,
examining the hearts of the elect, do not find anything of theirs in them. Jacob also
makes a heap in testimony that he does not touch the substance and boundaries of Laban,
when, having gathered in himself a wealth of virtues, like living stones, the devoted mind
says to God, Forgetting those things which are behind and reaching forth unto those things
which are before, I press toward the mark for the prize of the high calling of God in
Christ Jesus (Philippians III). And Laban brings stones for the construction of the same
heap, when the world itself by its temptations provides an occasion for virtue to the
faithful. A covenant is made between Laban and Jacob that they should not harm one
another, while the just one declares and says: The world is crucified to me, and I to the
world (Galatians VI). From this heap, therefore, appears the flock of goats, to which the
spouse's hair is compared, when from a faithful mind a multitude of frequent high thoughts
is generated; and from this same flock, for those sins we have committed ignorantly, we
offer an unblemished goat to God, when we punish our recognized sins with humble
contrition of heart. However, Galaad is the name not only of the mountain, but also of the
city founded upon it.

Hence, rightly it can bear the figure of the Lord, our Savior, and of the Church or of any
holy soul that is placed upon it. Indeed, above where it is added, “Your hair is like a
flock of goats coming down from Mount Gilead,” we understood it as said of that
incomparably high mountain, who said of Himself: “A city set on a hill cannot be hidden.
But here, where the name of the mountain is not mentioned, and it is simply said, "which
appeared from Gilead," nothing prevents us from understanding it as said of the city built
upon it, that is, the Church or a just soul. For a holy soul is rightly called a heap of
testimony, which is built high with the collection of various virtues, and the whole
Church is rightly called by this name, to whose peoples the Apostle Peter said: “Coming to
Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also
as living stones are being built up” (1 Peter II). This is also fitting for the Lord, as
we said above, to whom the assembly of all the elect is gathered, who give testimony with
a pure conscience by pious profession and good deeds. “Your teeth are like a flock of
sheep which have come up from the washing. We said that in the teeth of the spouse, the
words of the holy Church can be understood:

rightly, therefore, they are said to be like a flock of sheep, because nothing in them,
but the brightness of virtues and innocence is seen, while in all things they seek the
grace of their Creator, either by teaching, or by praying, or by giving praises to Him;
rightly, those sheep are said to have ascended from the washing, because nothing impure,
nothing unclean, nothing that is not purified by the fountain of knowledge, is brought
forth from the mouth of the just, according to the exhortation of the Apostle saying: “Let
no corrupt word proceed out of your mouth, but what is good for necessary edification,
that it may impart grace to the hearers” (Ephesians IV). On the contrary, whoever brings
forth filthy, or contemptuous, or harmful, or even idle words from his foul heart, his
teeth are not likened to sheep coming up from the washing, but rather to pigs emerging
from a wallow. It is fittingly added:

Song of Songs 6:6

All lambs of twin births, etc. For all the sheep with which the bride’s teeth are arranged
are multiplied by twin births, because every speech of the elect is fruitful with the twin
love, that is, the love by which God and neighbor are loved; every speech talks about the
perpetual health of mind and body; every speech is accustomed to fortify its listeners
through the arms of justice which must be held both on the right and the left; every
speech desires to deal with the promise of life, which is both present and future; nor
does anything proceed from the mouth of the righteous that is not advantageous to the
fruit of eternal salvation. And fittingly, indeed, the sheep, by which the bride’s teeth
are bestowed, are said to bear twin offspring, because without doubt through the things we
say, we are able to benefit our neighbors and to instruct them in the way of virtue;
through those things which we healthily think, we benefit ourselves. We ourselves make a
living sacrifice to the internal judge on the altar of the heart, but to our neighbors,
for edification, we disclose what we carry within ourselves only through words. Whence
someone, pleasing the Creator with such a sacrifice, said, “In me are, God, God, your
vows, which I will render in praises to you” (Psalm 53).

But if in teeth, as previously mentioned, we understand preachers to be designated, and in
hair, listeners, which most aptly corresponds, not only because the former minister speech
and nourishment to the body, and the latter provide gentle adornments to the head, as
beneficial instruments, but also because the former are placed first in the forefront,
like predecessors, and the latter, like successors, cover the back part of the head, it is
evident that it is fitting for those who are still unskilled and weaker to listen to and
obey the teachings of the elders. But those very teachers, it is fitting not only to
fulfill the divine commands but also to increase the flock of the supreme shepherd by
preaching.

Song of Songs 6:7

As the rind of a pomegranate, etc. It was said above that in the cheeks of the Church the
insignia of her modesty is figured, in the pomegranate the ministry of the blood of the
Lord is depicted. And the bride of Christ has cheeks like a pomegranate, because a
faithful soul does not blush at the passion of its Redeemer, neither to confess in words
nor to imitate in deeds; but with all shame and confusion, which lead to death, set aside,
she delights to proclaim openly, saying: But far be it from me to glory, except in the
cross of our Lord Jesus Christ (Galatians VI). And prudently, because he had compared the
cheeks of the Church to the rind of a pomegranate, he therefore added, Without your hidden
things, because evidently the rind of a pomegranate shows indeed only redness on the
outside, but conceals inside many seeds with which it abounds. Thus indeed a soul devoted
to God, and healthily modest, strives through all things to safeguard itself by the virtue
of the life-giving cross, but under the same sign of the cross, it contains many kinds of
virtues which do not appear outside, but truly refresh the mind within.

Song of Songs 6:8

There are sixty queens, etc. Both queens and concubines indeed approach the king's bed,
they bear children for the king, but not both adorn the king's head with a royal diadem.
Therefore, both signify souls that adhere to the preaching of truth, and through the word
of faith and the fountain of saving baptism, beget spiritual offspring for the eternal
king, but there is some, indeed not little, difference of their minds: for queens are
those minds that serve the doctrine with the view of the heavenly kingdom. However,
concubines are those who announce Christ for the sake of carnal and temporal pleasures
only, not sincerely. Of such the Apostle says: "Whether by pretense or by truth Christ is
proclaimed; and in this I rejoice, yes, and will rejoice" (Phil. I). The Lord Himself also
distinguishing between them says: "Whoever therefore breaks one of the least of these
commandments, and teaches men so, shall be called least in the kingdom of heaven" (Matt.
V). "But whoever does and teaches them, he shall be called great in the kingdom of heaven"
(Ibid.). Both, therefore, approach the king's bed, but not both reign with Him, because
those who destroy their own teaching by their deeds deprive themselves of the comforts of
the everlasting kingdom. Therefore, those are rightly considered by the number sixty,
those by eighty: for the number ten, because of the Decalogue (the Ten Commandments)
signifies the knowledge of divine law;

the number six, in which God perfected the world, designates the perfection of good works.
Truly, because five multiplied by twelve makes sixty, the number of sixty queens can also
thus be interpreted, that those who regulate all the senses of their body, namely, sight,
hearing, taste, touch, and smell, according to the rule of apostolic doctrine, are rightly
designated by the number sixty. And these are the queens, because those who now follow the
commandments of the apostles, whose number is twelve, through all the offices of their
members, then together with the same apostles are joined to the joy of the perpetual king.
Likewise, when eighty is taken in a negative sense, it not unjustly suggests the cares and
entanglements of earthly and temporal matters, because naturally the course of this world
is encompassed by four seasons, and the world itself is divided into four zones, namely,
east, west, north, and south. Sixty, however, are the queens, because as many souls as
follow the recognition, which they received by the perfection of the sacred law, engage in
good actions; these also fight here in the kingdom of faith, and in the future will enter
into heavenly marriages with the true king. And eighty concubines, because those who
expend the knowledge of truth and the mystery of the word, which they seem to practice, in
the pleasures of weak and passing things, indeed when their lamps are extinguished at the
arrival of the bridegroom, are excluded by the gate of the heavenly kingdom due to the
voluptuousness of temporality.

And there is no number of young maidens. Understand by young maidens those souls who have
recently been reborn in Christ, who are not yet sufficient for the duty of preaching; and
therefore, as if not yet noble, not yet suitable for the royal bed, they assist in the
service of the queen with faithful watch, because they joyfully obey the commands of the
holy Church humbly. Of whom we read above: Your name is like poured-out oil, therefore the
young maidens loved you; that is, the souls which are not yet left old through guilt, but
are already renewed by grace. Of whom there is no number, because the total number of the
citizens of the heavenly homeland surpasses the measure of our estimation. For it cannot
be taken of our peaceful king, namely the true Solomon, that he does not know the number
of his faithful: for He who counts the multitude of the stars and calls them all by names
(Psalm 146), how much more would He know the number of His elect, whose names He wrote in
heaven, the number He foreknew before the ages.

Song of Songs 6:9

My dove is one, my perfect one. There are indeed sixty queens, because there are many
faithful souls around the world who, having accepted the knowledge of the word, take on
the task of multiplying the offspring of the Church for the reception of the heavenly
kingdom. There are also eighty concubines, because there are also souls who, focused on
earthly matters, engage in doctrine, and although they themselves succumb to carnal lures,
nevertheless generate spiritual offspring for God by preaching. And there are maidens
without number, because countless bands of Christian people are found, who, although not
yet suitable for the office of governance and teaching, nevertheless obediently and
faithfully offer the devotion of their faith and works to the service of the Holy Church,
namely the bride of Christ. But above all these, that is, both true and feigned members of
the Church, rightfully excels the universal Church itself, which in its same faithful
members from the beginning to the consummation of the age, from the rising to the setting
of the sun, and from the north and the sea praises the name of the Lord. Of which praise
it is most beautifully said: My dove is one, my perfect one. It is indeed one, because it
does not accept the division of schism; it is one, because not one was collected before
the law, another under the law, another under grace, another from the circumcision,
another from the uncircumcision;

but just as there is one Lord, one faith, one baptism, one God and Father of all, that is,
one catholic multitude of all the elect everywhere, and in every place of the world, and
in every age, subject to the same one God and Father. From which Luke teaches it is called
catholic, saying: The churches throughout all Judea, Galilee, and Samaria had peace and
were built up, and walking in the fear of the Lord and in the comfort of the Holy Spirit,
were multiplied (Acts IX). For what is in Latin here, is in Greek catholos. From which it
is clearly evident that the Church is called catholic because it is built up in all parts
of the world in one peace, in one fear of the Lord, and is filled with the same comfort of
the Holy Spirit. From which unity of the Spirit, it is also rightly called a dove: for the
Spirit descended upon the Lord in the form of a dove, showing both its simplicity and the
Lord's upon whom it descended. Because the Lord made His Church a participant in the
spirit of simplicity, He rightly calls it His dove, rightly also calls it perfect, not
only because it is formed from all the people of the righteous but also because it is
perfected by the reception of all virtues and divine gifts. It is the one chosen by its
mother, the mother who brought it forth.

The mother and progenitor of the present Church is the one about whom the Apostle says:
"But the Jerusalem above is free, and she is our mother" (Gal. IV); which is rightly and
justly called our mother, because every good gift and every perfect gift is from above,
descending from the Father of lights (James I). Hence it is also said in the Apocalypse of
John: "And he showed me the holy city, Jerusalem, coming down out of heaven from God"
(Apoc. XXI). For the holy city Jerusalem descends from heaven from God, because whatever
good the present Church knows, does, hopes for; it receives all this from above, either
through the King of heaven Himself or through the ministries of the heavenly citizens.
Therefore, it is rightly chosen by its mother who brought it forth, since of course that
heavenly city approves only those from human society who serve God in unity of faith and
love. Otherwise, the Donatists, or any others who separate themselves from the unity of
the Catholic Church, whether by open dissension or profane action, are, because they
refuse to have the perfection of the simplicity of the dove, separated from the lot of the
chosen in judgment and placed on the left side. The name of mother and progenitor of the
Church can be most fittingly understood by the grace of the Holy Spirit, through whom the
Church itself is born to God and consecrated, because, in Hebrew, the spirit is called in
the feminine gender.

The Lord Himself teaches that this should be rightly called the Church's mother and
progenitor, saying: "Unless a man be born again of water and the Holy Spirit, he cannot
enter into the kingdom of God" (John III). And immediately, distinguishing spiritual birth
from carnal birth, He added: "That which is born of the flesh is flesh, and that which is
born of the spirit is spirit" (John III). To this mother and progenitor, the one dove of
Christ is rightly chosen and perfect, because, leaving behind all the crowds of
schismatics, the one Church, which He now nourishes and keeps in the unity of Catholic
peace, is then uplifted by spiritual grace to the joys of the heavenly homeland.

Song of Songs 6:9

The daughters saw her and acclaimed her most blessed, etc. It seems here that the same
daughters are mentioned as the maidens previously named, because while here he brings
daughters, queens, and concubines to the forefront, he had earlier mentioned queens,
concubines, and maidens together. Therefore, great praise is due to the Catholic unity,
which both the mother by grace, who bore them, chose perpetually, and the daughters whom
she begot and nurtured to God by the Spirit. As soon as they saw it, that is, as they
learned of her chaste life and heard of the gifts of the inheritance promised to her, they
rightfully never cease to bless her. And both queens and concubines extol her with just
praises, that is, whether these who are truly part of her kingdom or those souls who
adhere to her in name only, but are earthly in hope and mind, all certainly acknowledge
that she is worthy of eternal praise, understanding for sure that nothing of true and
unshakable good can be found without her company. Indeed, since before the end of the
world, Judea too is to be gathered to the grace of its Redeemer, and will also praise that
same perfection of the holy Church along with others, it is fittingly added from the voice
of the Synagogue itself, marveling:"

Song of Songs 6:10

Who is this that comes forth, etc. Therefore, this Synagogue, converted to the faith of
Christ, speaks, marveling at the Church being exalted by divine grace so much that it
cannot be overcome by any powers of the worldly empire, even though it is very humble.
"Who comes forth," it says, because it did not stand in one place, did not appear for a
short time, but extended its faith and fame over the whole world, and throughout the ages
of the passing world, it does not cease striving for the crown of eternal life. It comes
forth, however, as the dawn rising, because the rise of true light in it, after the
darkness of ignorance, is shown far to the world, as its heralds are admonishing and
saying that the night has passed, but the day has approached. Let us therefore cast off
the works of darkness, and put on the armor of light, and so on (Rom. XIII).

Song of Songs 6:10

Beautiful as the moon, chosen as the sun, etc. Beautiful as the moon, because illuminated
by the Sun of righteousness, it passes through the night of this world, and floods it with
the light of heavenly knowledge and evangelical way of life; chosen as the sun, because it
receives the image of its same Creator and illuminator in itself, walking in all
righteousness, holiness, and truth, and truly giving thanks to Him, because the light of
Your face, Lord, has been signed upon us (Psalm IV). Also beautiful as the moon, in the
night of present life, where, with the varying state of times, now bright to the world,
now despised and oppressed; now full of the brilliance of virtues, now disfigured by the
vices of the wicked, it imitates in many ways the path of the moon increasing and waning.
Chosen as the sun, in the day of future blessedness, where, with the state of eternity
remaining, it will shine with the true vision of unchangeable light, fulfilled by His
promise, in which it is said: The righteous will shine like the sun in the kingdom of
their Father (Cant. VI). Terrible as an army set in array, because it could never be
restrained by any clouds of adversity, without showing in itself the beauty of both the
moon and the sun: namely, the moon, in the laborious light of good action in the meantime;
the sun, in the hope of eternal blessed recompense.

And well terrible as an army set in array, because the more perfectly it places the order
of virtues in itself, the more terrible it is to the aerial powers, and the whole Church
and every faithful soul stands: for in certain good deeds, for example, vigils, fasts,
manual labor, meditation on Scriptures, the word of preaching, modest silence, whoever
does not know how to hold necessary order, errs. For these and many other such things, as
they are often held usefully, so also they are sometimes healthfully interrupted for a
time. But there are more excellent gifts of virtues, without which one cannot attain life,
such as faith, hope, and charity; which ought therefore never by any consideration of time
or place to be absent from the hearts of admonishing faithful. Therefore, whatever soul
continually fortifies itself with more eminent virtues, and also diligently girds itself
for the exercise of lesser ones, where place and hour are fitting, this is terrible to all
adversaries as an army set wisely and firmly in order proceeds. This while a few followers
of the Jews believe and worthily admire the struggles of the Church, she herself agrees
with the one praising and immediately indicates the reason for her military preparations,
responding with the voice of the doctors, that is, leaders of her spiritual militia.

Song of Songs 6:11

I descended into the garden of nuts, etc. For the garden of nuts is the present Church,
where we are scarcely able to perceive each other's consciences. Indeed, nuts are all
fruits which are covered with a harder shell; conversely, all soft things are generally
called evil. Therefore, the life of the righteous is rightly compared to nuts, where they
preserve the sweetness of spiritual fruit in their innermost heart in such a way that they
cannot make it known to others, how great it is. Hence, it is necessary that Mother Church
always keeps a cautiously ordered line of teachers, while she takes care to battle for
them and to defend them from the enemy, whose senses and hearts she often does not know.
It can also be understood this way: Just as the nut or almond has a very bitter shell and
is surrounded by a very hard casing, and after the harsh and hard parts are removed, the
sweetest fruit is found inside, so too every correction and labor of continence, which the
holy Church is exercised in, seems bitter indeed at present, but produces in the future
the sweetest fruit, according to the saying of the Apostle Paul: "For all discipline seems
for the moment not to be joy, but grief; afterward, however, it yields the peaceful fruit
of righteousness to those who have been trained by it" (Hebrews XII). However, the valley
fruits say the fruit of humility, as it is in the Psalm:

"And the valleys will abound with grain" (Psalm LXVI), because indeed the humble are
exuberant with the refreshment of heavenly grace. The valley fruits say the good works of
the faithful of the holy Church, exhibited in the depths of the earth, but bringing their
workers to the merits of the heavenly kingdom. Of which also the Psalmist says, "He
planned ascents in his heart in the valley of tears to the place you have set for them"
(Psalm LXXXIII). And the bride descended into my garden, to see the fruits of the valley,
when the teachers of the Church, from the height of their secret tranquility and divine
contemplation, which they are often granted, turn the acumen of their mind to consider the
state of the same Church, to diligently explore how much the faithful are progressing in
good deeds, how much they still need the help of teachers, and to provide them with vital
fruits for cultivation.

Song of Songs 6:11

To see if the vine has blossomed, etc. He looks to see if the vine has flowered, when he
carefully examines whether the hearts of those he instructs propose new endeavors of
virtues to be undertaken spiritually, according to the saying of the Psalmist, "They will
go from strength to strength" (Psalm LXXXIII). He looks to see if the pomegranates have
budded, when he diligently observes if there are any who desire to be poured out in their
own blood in imitation of the Lord's passion, following the admonition of the Apostle
Peter, who says, "Therefore, since Christ has suffered in the flesh, arm yourselves also
with the same purpose" (1 Peter 4:1). Thus, the Church proclaims her evangelical labors to
the astonished Synagogue. And she, being pierced with a healthy fullness, professes that
she has long remained deprived of such great salvation due to profane blindness and
ignorance, responding in this way:

Song of Songs 6:12

I did not know, my soul was troubled within me, etc. I did not know the gifts of spiritual
grace with which you were illuminated by the Lord to bring forth the fruits of faith among
all nations. The internal anxiety of my mind troubled me because of the sudden
introduction of the New Testament in place of the old, while the proclamation of the
gospel suddenly filled the whole world instead of the books of the prophets and the law,
which I knew to be divine and written by the Holy Spirit. Like swift chariots, it quickly
traversed not only Judea and Samaria, but also the borders of all nations, to my amazement
and astonishment. I rightly compare it not just to chariots, but to quadrigas; for indeed
the authority of four writers commended it to memory, but the mind and hand to write were
directed by one Spirit of God through Jesus Christ, like if you see one quadriga prepared
for the course by the harmonious speed of four horses, but governed by the guidance of one
charioteer, so that they run on the right path. Indeed, I had heard for a long time that
four authors would write about Jesus with equal consent, but what spirit drove them, what
utility and truth, how much glory and salvation their scripture contained, alas, I
deserved to realize and know so late!

Moreover, that the quadrigas are called the heralds of the New Testament in the name of
Aminadab, signifies the Lord Savior, who, presiding over the chariot, filled the hearts of
the preachers with the grace of His Spirit, through whom, by the preceding notion of the
saving doctrine, He would reach the peoples about to believe in Him. For Aminadab, who was
the great-grandson of the patriarch Judah, in both his person and name indicates the Lord
Savior: namely, by his person, because the genealogy of the Lord's incarnation descends
from Abraham to King David, from David to Joseph and Mary, in the same manner as the names
of Judah and David, and Solomon, and other fathers, from whom Christ descended according
to the flesh, are sometimes taken by the prophets to signify Him; as in the phrase, "Judah
is a lion’s cub. To the prey, my son, you have gone up. He stooped down, he crouched as a
lion, and as a lioness; who shall rouse him up? (Gen. XLIX). And again: "And I will
cleanse them; and they shall be My people, and I will be their God, and David My servant
shall be king over them" (Ezek. XXXVII). And in this very volume: "Go forth, daughters of
Zion, and see King Solomon" (Cant. III).

However, by his own name, Aminadab, which means "of my people, spontaneous," he fittingly
designates the Mediator of God and men, who, although he was God before the ages, united
with flesh, when he wanted and how he wanted, appeared as a pious Redeemer among the
people of the Church. He became a part of his people through spontaneous kindness, of whom
he was the Creator and ruler by natural power. When the Synagogue confesses the long delay
of its mind, by which it was hindered from understanding the mysteries of the Lord's
incarnation, the Church promptly responds by comforting and exhorting: Return, return, O
Shulammite. Return to the knowledge of your Redeemer, from whom for so long you miserably
wandered away, so that being imbued with his sacraments, you may become worthy of entering
the heavenly life; return to the peace of our brotherhood, which you considered, for a
long time, to be despised due to the cause of discordant religion. Return, return, so that
we may look upon you: return in the purity of faith, return in the perfection of works, to
the love of the Lord together, so that with joyful eyes and minds, we may contemplate the
beauty of your chastity, which we have long desired, and with Christ's love uniting us
together, we may be built into one house of faith, both in Him, as in the cornerstone.
However, I do not remember ever reading the name Shulammite elsewhere;

indeed, it seems to be the name of some noblewoman, either proper or derived from a place,
who was distinguished at that time by much glory of wisdom, or beauty, or virtue. But if
Shulammite, as some say, means despised or captive, this name is fitting for the
Synagogue, which, because of the fault of treachery, departed from the grace of its
creator, as much as it was captive under the yoke of sin, it remained unworthy in respect
to divine kindness. But the Shulammite is asked to return, so that by the obedience of
returning to the Lord, she may deserve to be freed from the binding of harmful captivity
and be made worthy of the sight of her Redeemer and Savior. While the Church admonishes
the Synagogue to return to the grace of its Redeemer, the Redeemer himself, agreeing to
her devoted exhortations, suddenly interjects his speech and declares that the
consolations of her exhortations are now about to come to effect. For he says:

Song of Songs 6:13

What will you see in the Shulammite, etc.? It is as if he is openly saying, "Indeed, you
lament that the Synagogue has been estranged for so long, and you pray for her to return
to me, and it delights you to see her face adorned for me. But you should know that the
time is near when you will see nothing in her of the old infidelity and aversion, but only
works of virtues and spiritual struggles. So what, then, will you see in the Shulammite,"
he says, "except the dances of the camps, that is, the army of peace? For in choruses the
voices of singers resonate together; in camps, the hands of those who love to fight. So
what, then, will you see in her, except the choruses of the elect, who with heart and soul
united proclaim the praises of their Creator? And they are indeed the choruses of the
camps, because by serving the Creator they repel and disturb all the enemy's ranks." He
says this and turns with his customary sweetness to praise the Church itself, which he
rejoiced was concerned for the salvation of the Synagogue, thus adding:

Chapter 7

[Song of Solomon 7:1] -- "How beautiful are your steps, etc.! He rightly began his praise
from her steps and concluded in the grace of her mouth. Thus he concluded: "And the
fragrance of your breath, like apples; your throat, like the best wine. Whereas above,
beginning from the eyes, he seemed to end with the commendation of only the upper members:
for this variation both provides beauty to the song and grants a fitting place to the
mysteries being sung. For since he saw her not sitting idle in secure rest but proceeding
to the conflict of preaching, he rightly first admired the beauty of her steps, that is,
the constancy of her works, by which she wished to demonstrate examples of virtues to
those she would teach. Concerning these steps, of course, the Psalmist prays to the Lord,
saying: "Complete my steps in your paths" (Psalm 16), that is, direct my actions on the
narrow path which leads to life. But these steps are in sandals, when our actions, which
those who have gone before us in righteousness have secured by their examples, are
fortified by the same. For we are shod with the skins of dead animals, when in the works
of righteousness, in which we read that the previous saints were also clothed, we also, by
imitating them, more confidently and purely enter the way of virtue. Of what kind of
footwear the Apostle says, "And having shod your feet with the preparation of the gospel
of peace" (Ephesians VI).

For whoever evangelizes peace of truth to others, it is first necessary that he himself
adorns and strengthens the steps of his works with the examples of the preceding fathers,
so that he does not show any other way of living or teaching to his followers except that
which was trodden by the fathers, indeed by the Lord himself, mindful of that apostolic
precept: "Be imitators of me, brothers, as I also am of Christ" (I Corinthians XIV). Thus
teaching, he ascends to that height and beauty of virtues of which the prophet and apostle
have spoken, saying: "How beautiful upon the mountains are the feet of those who bring
good news, who proclaim peace" (Romans X)! Now he calls her the daughter of a prince,
indeed of him of whom it is written: "All the glory of her, the king's daughter, is
within" (Psalms XLIV). Among other promises of heavenly gifts, he himself speaks to her
through the prophet: "You shall call me 'Father,' and will not turn away from following
me" (Jeremiah III).--It should be noted that the blessed Jerome, knowledgeable in Hebrew
truth, writing against Jovinian about the daughter of the prince, placed in this passage
the daughter of Aminadab, where he also explained that this verse could be understood in
relation to a virgin dedicated to God, saying: "Your steps have become beautiful in
sandals, daughter of Aminadab! which means, of the people offering themselves willingly.
For virginity is voluntary; and therefore the steps of the Church are praised in the
beauty of chastity.

Whence it is evident that those who interpret the chariots of Aminadab as the army of
those persecuting the Church, whether of unclean spirits or evil men, err greatly, since
it is clear that rather it should be understood about the prince of princes himself and
his chosen people.

Song of Songs 7:1

The joining of your thighs is like a necklace, etc. Scripture often uses the thighs to
symbolize the succession of offspring. For it says: All the souls that entered with Jacob
into Egypt, and came out from his thigh, apart from the wives of his sons, were sixty-six
souls (Gen. XLVI). Thus, in the thighs of the Church, rightly is its offspring taken as
the spiritual generation, which is fulfilled through the mystery of the Word and the
cleansing of regeneration. But the joining of its thighs is the unity of two peoples.
Namely, the Jew and the Gentile, from which, united in one faith, the universal Church is
perfected, and is increased and made fruitful with spiritual offspring until the end of
the world. This joining is also likened to necklaces because the Catholic faith is
declared by the testimony of good works. Moreover, these necklaces are crafted by the hand
of a craftsman because the works of virtues, by which the Church is built from two peoples
into one, are strengthened by the ineffable generosity of our Creator. For He is that
craftsman of whom the Apostle says: And coming, he preached peace to you who were far off;
and peace to those who were near, because through him we both have access in one Spirit to
the Father (Eph. II). And of whose marvelous craftsmanship the Psalmist states: The stone
which the builders rejected, this has become the chief cornerstone.

This was done by the Lord, and it is marvelous in our eyes (Ps. CXVII). Of this
craftsman’s praise, the Apostle remembers Abraham the patriarch, saying: For he was
looking for the city which has foundations, whose architect and builder is God (Heb. II).
Properly, then, after the sandaled steps of the bride, the joining of the thighs is
praised, because through the ministry of preachers, the unanimous joining of believing
peoples is perfected: and aptly, in these places, the joining of the thighs is brought to
mind, where Judah, gathered in faith at the end, promised to be united in Christ, is the
partner of both peoples. It continues:

Song of Songs 7:2

Your navel is a rounded goblet, etc. The navel, which is the most fragile member of our
body, rightly signifies the frailty of our mortality. And our navel becomes a rounded
goblet never lacking in drink, when, reminded of our mortality and frailty, we strive to
offer the cup of the word of salvation to our neighbors, so that, as we show mercy, the
blessedness of heavenly mercy is repaid to us. There is also nothing to hinder that what
is said about the alms of the general cup may be understood, about which the judge himself
will say: "I was thirsty, and you gave me drink" (Matthew 25). For a bowl is another,
larger, with two handles. About which the poet says, "But when the first rest has come to
the feasts and the tables have been removed, And they place great bowls, and crown the
wines. And this bowl is rightly said to be turned: for in this way the vessel which is
made by turning is filled more quickly than by other crafts, so that namely the speed of
bestowing piety, whether to those who need an earthly or a heavenly cup, or even both, may
be shown, according to Solomon's statement: "Do not say to your friend, 'Go, and come
again, and tomorrow I will give,' when you can give at once" (Proverbs 3).

But it must also be said that, as we mentioned above, turning is more indescribable than
other arts, because surely from itself it produces its own rule, by which it may
accomplish the work it does with disciplined roundness, and therefore rightly insinuates
the simplicity of a truly pious mind, which makes alms with pure intention. For whoever
gives a cup to the thirsty for this reason, that an equal rewarder may lavish abundance of
the earthly cup on him, or for this reason offers the cup of the word to those erring,
that the Lord may grant him greater abundance of knowledge, in which he may appear
marvelous to men; the cup turned with a lathe is not matched by the navel made with other
tools, because in doing a work of mercy as commanded, he does not seek from the Lord a
direct and indescribable reward for sustaining his own fragility, but a temporal one. The
navel of the bride's turned cup can also be understood to mean that the Church, or any
holy soul, the more it remembers itself to be fragile, and still far distant from the
immortality and incorruption it hopes for in the future, the more diligently it takes care
to refresh itself with the continuous cups of the word of God and to become warmed in its
love, saying that of the Psalmist: "And your cup overflows; how splendid it is!"

Song of Songs 7:2

Your belly is like a heap of wheat surrounded by lilies. The belly, like the navel,
denotes our mortal condition: for it is the most certain and greatest judge of our
weakness, which daily renews our body with nourishment, lest it fail, until that which we
hold promised is achieved: Meat for the belly, and the belly for meat, but God shall
destroy both it and them (I Corinthians VI). Therefore, our belly is like a heap of wheat,
when mindful of our frailty, we prepare for ourselves the fruits of good works in the
present life which perpetually nourish us. However, he says "heap of wheat" well, and not
merely a store of wheat, to signify the virtues rising high. And since a heap, rising from
a wider base, is usually narrower at the top, this figure rightly suits our good actions,
which are fewer in number when they are higher in merit. For you may see more who offer
alms from their possessions to the needy than those who leave everything they possess;
more good spouses than celibates; more who abstain from physical pleasures than those who
lay down their lives for truth. And he well asserted that the same heap of wheat is
surrounded by lilies, so we may perform all our good deeds for the sake of eternal love's
sight, and allow no hostile encroachments into the field of our hearts, as we encircle all
our deeds with the prospect of heavenly reward.

The works of almsgiving which we do for Christ in the poor can also be understood in the
heap of wheat, concerning which He says: I was hungry, and you gave me food (Matthew XXV).
And well after the bowl filled with cups, are the members of the bride compared to a heap
of wheat, to signify that after drink, also, bread may be given to the poor: which indeed
can be taken in both a spiritual and a bodily sense, that is, in those things by which we
instruct the mind of an erring neighbor. For spiritual instruction is recognized as having
the likeness of a cup in some words, and bread of life in others: for it has the
similarity of a cup in open teachings, but of bread in mysteries. He hands the cup with
those things which, as soon as they are heard, can be easily understood and do not require
another explanation, as is the case with: "You shall not kill, you shall not steal; you
shall not bear false witness" (Deut. V), and "You shall love your neighbor as yourself"
(Matt. XXII). He offers bread when he entrusts to his listeners words that are more
difficult to understand, which, like food that reaches our insides through chewing, reach
the innermost parts of our senses through interpretation. Such is the entire series of
this song, such as the law: “Remember the Sabbath day to sanctify it” (Exod.

XX), where mystically it is admonished to sanctify the light of spiritual grace, in which
alone we have true rest, that is, to keep it always unblemished in our hearts as we
receive it on the day of redemption. Thus, these and similar words, to whose understanding
we attain with the effort of interpretation, are rightly compared to a heap of wheat,
which is brought to the use of our refreshment by no small labor of grinding, sowing,
baking, and chewing. But clearer issues that never need the cup are rightly compared to a
drink because abundant open commands or promises of God in the Scriptures, like a drink
taken without delay or labor, can be understood as soon as they are heard and, when
understood, stored in the repository of memory for the growth of our salvation. The
immaculate womb of the divine fountain from which we are reborn into a new creature can be
most suitably figured in the bride: which, like a heap of wheat hedged with lilies,
because it obviously teaches all whom you regenerate in Christ to persist in good works
with the sole gaze of heavenly glory. It is like a heap of wheat because it cleanses those
whom it washes from all the chaff of sins and makes them conform through second birth to
him who said of himself, "Unless a grain of wheat falls into the earth and dies, it
remains alone; but if it dies, it bears much fruit" (John XII).

It is hedged with lilies because, having freed them from the entanglements of sins with
which they were carnally born, it also adorns them with the light of heavenly graces and
confirms them.

Song of Songs 7:3

Two breasts, etc. We have spoken abundantly about this verse above; but now it should be
briefly recalled that rightly after the belly of the bride, her breasts are commended,
because indeed the holy Church offers milk to her little ones, whom she generates in
Christ from the sacrosanct womb of the saving water, from the nourishment of the
neophytes, with gentler doctrine, until she gradually instructs them to receive the bread
of higher wisdom. Therefore, the breasts of the Church are those who instruct her little
ones, that is, those recently reborn in faith: and it is well that they are mentioned as
being two, because from two peoples, namely, the Jews and the Gentiles, the saving font
which cleanses them and brings them forth by the heavenly mystery, gathers them. They are
well compared to the two young fawns of a gazelle, because the true teachers take from the
teachings of both Testaments what they preach. It is also fitting that these fawns are
said to be twins, because the Testaments themselves are given by the same author, from the
one of whom Ecclesiastes says: The words of the wise are like goads, and like nails firmly
fixed, given by one shepherd through the counsel of masters (Ecclesiastes XII). Therefore,
there are two breasts of the bride, like two twin fawns of a gazelle, because the teachers
of the neophytes do not preach their own but speak as from God, before God in Christ;

He is the one shepherd, who from two flocks of sheep makes one fold; whose burning desire
the bride above cries out: Tell me, you whom my soul loves, where you pasture your flock,
where you rest at noon. He is the one teacher of the teachers, for he commanded his
disciples, who are our teachers, saying: Go therefore and teach all nations, baptizing
them in the name of the Father and of the Son and of the Holy Spirit, teaching them to
observe all that I have commanded you (Matthew XXVIII). Rightly also is the name gazelle
assigned to him, for it is a clean animal, noteworthy for its sight and speed, splitting
the hoof and chewing the cud, and like all clean quadrupeds, armed with horns. If indeed
saints of such nature are apt, because they have a split hoof in the discernment of good
and evil, and customarily speak sweetly and as if chew the cud on things they discern are
good from evil, who have learned to direct the eye of their heart far off, that is, to
contemplate heavenly goods from earth; who eagerly desire to penetrate with a swift course
the path of virtues; who rejoice that they have received from the grace of their Creator
the cleanliness of mind and body, who, with the confidence of faith, raised against the
strength of this world, are accustomed to say to God:

Through you we shall push down our enemies with the horn (Psalm XLIII), how much more this
nature of the animal suits the meaning of the one who possesses all these gifts of virtues
in himself and grants them to others according to the measure of his own gift.

Song of Songs 7:4

Your neck is like an ivory tower. Because through the neck, both voice and speech proceed,
and food, through which all the members of the body are nourished, usually enters; rightly
through the neck, as we have previously admonished, the form of teachers is designated,
who strengthen the whole body of the Church both with the voice of exhortation and refresh
it with the sustenance of life. This neck, indeed, is like an ivory tower, because
teachers provide both adornment and strength and the beauty of their lives to the holy
city of God, that is, the Church. Because they are proven to be already dead to this
world, they show themselves like ivory to all who see; and they defend the city of God, as
a tower elevated and impregnable, from the assault of all enemies. For when they say that
the weapons of our warfare are not carnal but mighty in God for the destruction of
fortresses, destroying counsels and every high thing that exalts itself against the
knowledge of God (II Cor. X), they prove that they are positioned as a tower for the
fortification of the holy city; and when the same Paul, describing his and his co-workers'
lives, says: For I through the law am dead to the law, that I might live unto God, I am
crucified with Christ (Galat. II), he signifies that the quality of ivory, that is, of a
bone indeed dead but marked by exceptional beauty, belongs to him.

Song of Songs 7:4

Your eyes are like the pools in Heshbon, etc. The same holy preachers, who were compared
to the bride's neck for the nourishment of the word, are also designated in the eyes; this
means the inspection of the mysteries, which they learn in secret so that they can openly
proclaim them, and through those things which they perceived in secret meditation, they
minister the manifest nourishment of the holy Church by teaching. These eyes are rightly
compared to the pools built in the gate of the city of Heshbon. He also calls this city,
because of the abundance of inhabitants, the daughter of the multitude, because just as
those same pools, with the citizens flocking to them, used to provide a continuous
abundance of water, so the preachers do not cease to provide streams of doctrine to their
listeners; with these streams, they themselves are always filled inwardly, just as the
pools are full of living springs of water. These pools resonate with that once-famous
probatical pool in Jerusalem, in which the water used to be stirred by an angel at certain
times, and the first of the sick to descend was healed, because undoubtedly there is one
God, one faith, one baptism; which, when the Holy Spirit descends into the font of life,
washes one people of believers with the grace of second regeneration, which is aptly
called the probatical pool, that is, for sacrificial use, indicating literally that
sacrifices used to be washed in it by the priest;

and typically expressing that it is proper for those who are to be brought to the holy
altar and offered as a sacrifice to God to be washed in the waters of regeneration.
Heshbon is rightly set forth as a type of the Church, either because of its name, which is
interpreted as girdle of sorrow, or because it once belonged to Sihon, king of the
Amorites, and after he was killed it was seized by the children of Israel. For it is
certainly known that the Church was once enslaved to the rule of the devil, the king of
all iniquities, but after he was expelled and renounced, it became the city of its
Redeemer. And now it has taken the name of Church, which was formerly called Gentiles,
since, instead of the wanton and fleeting joy of this world, it has girded itself with the
most salutary girdle of sorrow: namely, the girdle to restrain the loins of its mind from
all uncleanness; and the girdle of sorrow, that being utterly detached and alienated from
temporal joys, fixed confidently in the heavens, it might hope to receive joys.

This city, that is, the Church, which is also called the daughter of the multitude because
of the abundance of people flocking to the faith, has pools in its gate, to which the eyes
of the bride are compared, because no one can enter her who has not first been sprinkled
with the water of the salutary doctrine, who has not been cleansed by the washing of the
water of regeneration, who has not been consecrated by the drinking of the living
fountain. This was most clearly and beautifully prefigured in the tabernacle or the temple
of Solomon, at whose entrance a basin or brazen sea was placed, where the priests who were
about to enter would wash their hands and feet; doubtlessly for a certain mystery’s sake,
because the Lord would provide us with the washing of heavenly teaching, with the font of
regeneration; by which we, initiated, might be able to enter either the fellowship of the
present Church or the dwelling of its eternal home, which is in heaven.

Song of Songs 7:4

Your nose is like the tower of Lebanon, etc. Because by the nose odors and stench are
usually distinguished, the dispensers of the word of God, who had previously been
designated for certain reasons to the neck and eyes of the Church; now also for the cause
of very beneficial discretion, which is proven by the fathers to be the mother of virtues,
is designated in the nose, because certainly by the function of smelling, they are able to
discern more than others, in which acts or words the good odor of Christ flourishes, and
which exhale the lethal stench of depravity: for indeed the teacher, or any faithful
person, has much need of discretion, lest perhaps vices disguise themselves under the
guise of virtues, lest they carry something wolf-like under the sheep's clothing, lest
cunning be mistaken for prudence, tenacity for frugality, the desire for revenge for
justice, harshness for fortitude, the semblance of constancy for the stubbornness of
fools. Hence rightly teachers, rightly the chosen ones, who have received this grace from
the Lord, that they may be able to separate the odors of virtues from the stench of vices,
are said to be like the tower of Lebanon, which looks towards Damascus, because they hold
an eminent place in the holy Church, and always with the most cautious eye of the mind
watch against the snares of the old enemy. For it has often been said that Mount Lebanon
signifies the Lord the Savior and His Church.

Conversely, however, Damascus, because it signifies the city of the devil, that is, the
crowd of reprobate angels or men, is as clear as light: for it was the metropolis of the
whole of Syria, having the most impious and strong kings, who, as rightly carrying the
emblem of the devil, inflicted frequent wars and captivities on the people of God, which
clearly symbolize the temptations and snares of the devil, with which he continually
attacks the Church. But also the fact that Damascus is called the drink of blood or the
eye of blood corresponds to their signification, who delight in the allurements of the
flesh and of blood, in whom even the very shedding of blood, which is inflicted on the
innocent, is counted. It also corresponds to the most perverse intention of the demons,
who labor to spiritually slaughter us, and take away from us the eternal life, which we
have in Christ. Against both of them the Psalmist prays to the Lord, saying: Deliver me
from bloodguiltiness, O God, O God of my salvation (Ps. 51:14). For whoever is firmly
established in Christ, watches with diligent caution over himself and his own, lest he be
overcome by such wars, which are either openly inflicted by men, or secretly by the devil;

such a one can rightly be called the nose of the bride of Christ, and be like the tower
which is constructed on Mount Lebanon to look towards Damascus, because skilled in
discernment and living a sublime life, he provides continuous vigilance lest the Church be
disturbed by sudden incursions of evils.


COMMENTARY ON THE SONG OF SONGS
===============================

COMMENTARY ON THE SONG OF SONGS continued

BOOK VI

Song of Songs 7:5

Your head is like Carmel, etc. In the head of the bride, the soul of the faithful is
rightly understood, because just as the members are ruled by the head, so are thoughts
arranged by the mind. Hence, even the thoughts themselves, which emerge countless times
every hour and moment from the human mind, are aptly depicted as hair. What is said about
one chosen soul is to be understood by the prudent reader as applying to the whole Church,
because even though the multitude of believers differs in merits, they nevertheless have
one heart and soul, insofar as they all aspire to the heavenly courts with one and the
same faith, hope, and love. Scripture recounts that Elijah prayed on Mount Carmel
kneeling, and after a long drought, he obtained rains from the Lord. Thus, the head of the
bride is like Carmel, because the hearts of the chosen are elevated through their way of
life and provide an ascent to the Lord through their daily progress in virtues. For Elijah
is called the Lord God, who prays to the Father in them and, like dry fields, calls rains
from heaven because he invisibly ignites them to pray to God, and through their prayers
and merits, he often grants his gifts to a world in peril.

The name of Carmel, which is interpreted as the knowledge of circumcision, fits the head
of the bride, that is, the ecclesiastical mind, which well knows it should not boast in
carnal but in spiritual circumcision, about which the Apostle also debates much to the
Galatians, and the prophet teaches, saying, "Circumcise yourselves to the Lord, and take
away the foreskins of your heart" (Jer. IV). The Jews refused to have this knowledge when
they only glorified in the outward circumcision. Therefore, they did not know to have
their head like Carmel because their mind was set on things below and on the glory of the
flesh. Hence, they rightly deserve to be reproached by the voice of the blessed proto-
martyr Stephen, saying, "You stiff-necked people, uncircumcised in heart and ears, you
always resist the Holy Spirit" (Acts VII). And he says, "The hair of your head is like a
purple rope bound in channels. The hair of the bride's head, as we said, represents the
thoughts of the faithful soul. But the purple signifies the imitation of the Lord's
passion, to which the hair of the bride's head is rightly compared, because every thought
of the chosen ones is fortified by the holy faith of the cross, and every intention of
their heart is ready to suffer for the Lord, so they may deserve to be resurrected with
him.

But that the same purple is said to be bound in channels can either be understood to mean
that the dyed wool, before it is woven, is stored separated in channels, or that, since
the wool is dyed in the channels with the blood of the murex, it is there distinguished
and tied separately to be dyed. For the purple dye is extracted by cutting with iron the
shellfish, that is, the sea snails, which are also called "conchylia," releasing tears of
purple color. When collected, they produce the purple dye. This mystically conveys one and
the same meaning. For the channels that receive the king’s purple denote the faithful
hearts of Christ; thus, the wool that is sent to be dyed in the channels, so that it may
become an ornament for the king after dyeing, represents the humility, the mildest and
kindest of a faithful conscience, which through sufferings and works of justice attains
the appearance of the eternal king. For as many of you as were baptized into Christ have
put on Christ (Galatians 3). Now, this wool bound in the channels is dyed with the purple
color, because the virtue of humility, fastened and as if bound in the hearts of the
elect, is continuously animated by the memory of the Lord’s blood to endure temporal
tribulations, by which it may attain to the fellowship of the Lord’s kingdom.

And what we have said about the purple bound in the channels can be understood in such a
way that fleeces already dyed by the shellfish, before being spun into threads, are kept
stored in compartments, symbolizing the higher virtue, since it represents the humility of
those who are already exercised in frequent tribulations for the Lord, showing that they
can be overcome by no adversities. They say that the perfect dye of purple never fades
from sunlight or water sprinkling, and that the tint once received endures. Thus, the
bride’s hair on her head is bound in the purple channels of the king, when thoughts
prepared in the devoted hearts for God are also ready to die for Christ, so that they may
reign with him, making the purple, drawn from the channels, the highest ornament of the
king. When the occasion for suffering is given, they show what they have rendered in that
heart, bravely prepared to undergo all sorts of adversities and even death, if it happens,
for the glory of their Redeemer. This was well represented in the Acts of the Apostles by
Lydia, the purple-seller, who, being a fearer of God, was the first to believe and be
baptized with her household when Paul preached in Macedonia, and who received him into her
house, both when he first preached the word of faith and later when he suffered beatings,
imprisonments, and bonds from the infidels.

For she foreshadowed in her profession, faith, and obedience the Church made up of the
Gentiles, who, imbued with the confession of the Lord’s passion, were themselves to shed
their blood for it and to receive deeply in their hearts the apostolic doctrine expelled
by the infidels.

Song of Songs 7:6

How beautiful you are, etc.! Previously, in the praise of the bride, it was said, You are
beautiful, my friend, sweet and lovely like Jerusalem, terrible like an army set in array.
There, therefore, along with beauty and loveliness, she is said to be terrible as an army
set in array; here, she is stated to be beautiful and lovely in delights. However,
according to human custom, it is difficult for one and the same person both to lead a life
in delights and to be terrible as an army set in array, because indeed delights soften the
mind and do not allow it to focus on warlike matters. But where the delights are
spiritual, that is, where the desire for eternal sweetness fills the mind’s throat, there
the soul becomes terrible to spiritual enemies, and as if an ordered army, it crushes all
their weapons; rather, the more it comprehends the taste of internal satisfaction, the
more terrifying it becomes to those who have completely lost the glory of the sweetness of
heaven, for which they were created, to the bitterness of proud tyranny. And well did the
lover of the holy soul say, How beautiful you are, how lovely! that is, how perfect in
faith and work, and immediately he added, Most dear in delights.

For it is fitting that the soul, which is seen to be devoted to heavenly delights, should
be most dear to the Lord, because indeed the more the pure mind tastes the food of life,
the more it is inflamed with that love, and the more fervently it loves the heavenly, the
more perfectly it is loved by the author and giver of celestial goods themselves.
Therefore, the holy soul is most dear to the Lord in delights, because while it ardently
hungers for the joys of internal refreshment, the love for its Creator increases in it;
and since such a soul also fore-tastes no small portion of the delights of the future
reward in the struggle of the present life, it is rightly added:

Song of Songs 7:7

Your stature is compared to a palm tree, etc. For the stature of the Church is indeed the
uprightness of its good work, because, despising to bend down to earthly desires, it
raises itself entirely to attain heavenly rewards. The Apostle admonishes concerning this,
saying, "Watch, stand fast in the faith, be brave" (1 Cor. 16). And the Lord Himself, "I
am the Lord, who brought you out of servitude, by which the Egyptians oppressed you, so
that you would walk upright" (1 Kings 10). The palm tree, moreover, is adorned with the
hand of the victor. And also among the ancients, whoever had won in a contest was crowned
with a palm. Therefore, the stature of the bride is compared to a palm, when the entire
intention of the faithful, upright in love for heavenly things, meditating meanwhile while
standing in the battle line, reflects on that prize, which is to be given as a reward when
the contest is over. Likewise, because the palm tree appears rough in its lower parts but
shows beauty and the sweetness of its fruit at the top, it is fittingly compared to the
stature of the Church, or of any faithful soul, which bears rough labors on earth for the
Lord, but hopes to receive a most pleasant reward from the Lord in heaven. The palm is
rough near the ground, because the elect suffer persecution for righteousness.

It is beautiful and sweet at the top, because they rejoice in tribulations and exult,
knowing that their reward is abundant in heaven. Similarly, just as the palm is covered
with enduring leaves and preserves its foliage without replacement, who does not see that
it holds the symbol of the stature of faith, which, while the state of the passing world
changes, retains the same words of true confession, like leaves that neve fall and are
kept, and maintains the same perfection of works that began from the outset, as if the
beauty of the palms is held inviolate in His chosen ones until the end of the world? And
he says, "Your breasts are like clusters. The breasts, as often said, are the teachers of
the Church when they minister the milk of initial instruction to the little ones of
Christ. But these same breasts are likened to clusters when those teachers, to whom the
initial sacraments of His incarnation were entrusted, also reveal the secrets of the
divinity, by which He is equal to the Father; and those who previously said, "We resolve
to know nothing among you except Jesus Christ, and Him crucified" (1 Cor. 2), afterwards
say to those capable of receiving more profound teachings, "Whose are the fathers, and
from whom according to the flesh, is Christ, who is over all, God blessed forever" (Romans
9).

The breasts of the Church are also likened to clusters when the masters of truth at the
same time, reveal to mature listeners the great mysteries or teachings of the Scriptures,
and offer to those weak in understanding the sustenance of life that they can grasp. To
these they say, "If you wish to enter into life, keep the commandments; you shall not
kill, you shall not commit adultery, you shall not steal, you shall not bear false
witness. Honor your father and your mother, and you shall love your neighbor as yourself";
but to those they say, "If you wish to be perfect, go and sell all that you have and give
to the poor" (Matt. 19), and the like. But these breasts are also likened to clusters,
because the Apostle says, "For whether we are beside ourselves, it is for God; whether we
be sober, it is for you" (2 Cor. 5). For they fulfill the function of breasts when they
temper their words according to what the weak can hear; they are compared to clusters
when, being elevated in mind, they are inebriated by the abundance of the house of God and
of that house of God which is not made by hands but is eternal in the heavens. But since
all the saints, whatever good they possess, have received it by the liberality of divine
grace, it is rightly added:

Song of Songs 7:8

I said, I will ascend into the palm tree, etc. For the sole reason is that the breasts of
the Church may be equaled to clusters of grapes, because the Lord has deigned to ascend
into her and to gift her with His grace. For indeed, so that the teachers may preach both
humble things to the little ones and lofty things to the perfect, so that they may both
condescend and be temperate with the unskilled, and they themselves may drink deeply in
the contemplation of heavenly things, this is not due to their own merit, but it is a gift
from heaven. It was said above concerning the Lord, My beloved descended into His garden
(Psalm 86); and now He himself says, I will ascend into the palm tree. However, the same
Church, or perfect soul, is the Lord's garden, which is also the palm tree. But there is a
difference between the Lord ascending into her and descending into her: for He descends
into her when He sends her heavenly grace from above, by which she may become heavenly
herself and be transferred to the things above; however, He ascends into the same when He
more and more reveals the knowledge of His majesty to the faithful, when He inspires in
those who are advancing the love of the heavenly homeland, as it were through certain
steps striving towards the heights; when to those to whom He previously said, When you
have done all that you were commanded, say:

We are unworthy servants (Luke XVII), He adds greater gifts, saying, I will no more call
you servants, for the servant does not know what his lord does. But I called you friends
(John XV). And again: Go, tell my brothers (John XV). Thus, the Lord descends into His
garden when He imparts heavenly gifts to the faithful; He ascends into the palm tree when
He graciously bestows the increase of virtues on His advancing chosen ones, until He leads
them to perfection: concerning which virtues it is aptly added:

Song of Songs 7:8

I will seize its fruits. For he indeed seizes the virtues of a faithful soul, so that with
the most healthful touch of his compunction, he may always make them fruitful with greater
blessing. The fruits of the palm can also be taken as each of the chosen ones, whom the
Church brings forth to the Lord, as her own palm; these fruits it indeed seizes when it
strengthens its own in faith and love, and to protect them from ever failing, it guards
them with its protection to the perfect maturity of life, in accordance with that of the
Psalmist: "You have given me the protection of your salvation, your right hand upholds me"
(Psalm 17). Moreover, in what follows, "And your breasts will be like clusters of the
vine," it can also be understood that those who do not neglect to announce even the small
things they know kindly and simply to their neighbors, may sometimes be inebriated with a
greater gift of wisdom; and this when the Lord ascends to the palm and seizes its fruits,
because unless His grace brings us growth, unless our hearts are fortified by His grace,
we can neither have great nor small goods. Aptly, the victorious tree of the cross can
also be signified by the name of the palm, to which the stature of the bride is rightly
compared, because the holy Church is raised up through the passion of its Redeemer so that
it can remain upright, stable, and immovable.

It is rightly compared to this because even those who preceded the times of the Lord's
incarnation symbolized the mysteries of His passion either by prophesying or even
suffering, and the saints of our time also glorify the same sacred triumph of the passion,
all indeed by believing and confessing, many however also by dying. But what the
bridegroom says, "I said, I will go up to the palm, I will seize its fruits," fits that
age when Solomon sang these things, when the Lord often promised through the voices of the
prophets that He would come in the flesh for the redemption of the human race; when He
proclaimed that He would ascend the tree, dying for His bride, destroying the dominion of
death, and as a victor return to life. The fruits of the palm, which He said He would
seize, are later signs of glory which followed the ascent of the cross, that is the
brightness of His resurrection and ascension to heaven, the coming of the Holy Spirit, and
the salvation of the believing world. Which sense is aptly followed by:

Song of Songs 7:8

And thy breasts, etc. For truly, the first teachers of the Church, that is, the apostles,
having completed His passion and resurrection, received a much greater knowledge of
salvific doctrine than they had previously had, when appearing after the resurrection He
opened their minds so that they might understand the Scriptures; when, having sent the
Spirit from above, He granted them the knowledge of all languages; when it was falsely
said by those mocking them that ‘these men are full of new wine’ (Acts 2). But they truly
were like clusters of grapes because they were refreshed by the grace of spiritual gifts,
the prophecy being verily fulfilled which said that new wine must be put into new bottles,
and both are preserved (Matthew 9). And what follows aptly fits both senses:

Song of Songs 7:8

And the smell of your breath is like apples, etc. Indeed, in the smell of the mouth is the
fame of good speech, and in the throat, however, is the very duty of voice dedicated to
God. Both are worthy of praise in the Catholic Church, and both in every elected soul,
because the voice itself, which teaches those present, and the fame of speech, which
reaches the absent, whether through letters or through those who have heard, is proven to
be full of virtue and grace. But because he compares the smell of the bride's mouth and
throat to apples and the best wine, it can be distinguished that apples retain all their
strength in freshness itself, but wine achieves its value from age. Therefore, it is
rightly compared to both these types—the voice of the Church speaking and its fame, whose
beginning and perfection are known to be wonderful. Moreover, because the strength and
fragrance of the best wine are greater than that of apples, it is rightly said: And the
smell of your breath is like apples. Your throat is like the best wine, it surpasses the
grace of apples. So much does the present speech of the holy Church of God excel the fame
that the words of those who hear can spread about it. However, thus far the bride has been
praised, and when it came to saying that her throat is like the best wine, she seized the
word from the bridegroom's mouth, and she, led by great love, strives to complete it
rather. For she understood that by the term "best wine" the word of the Gospel was
designated, in which alone is eternal salvation for believers, and she said:

Song of Songs 7:9

Worthy of my beloved to drink, etc. Wine, he says, the best, which my throat has compared,
is worthy of my beloved to drink, because the word of the Gospel, which He has deigned to
place in my mouth, is of such sublimity that it ought to be preached to the world only
through Him, my beloved spouse and Redeemer. For He, first appearing in the flesh, through
the mystery of regeneration, opened the heavenly path to the human race; He first preached
the sacrament of His passion, resurrection, and ascension, by which the world would be
saved, and then left it to be preached by His faithful ones; He drank the cup of salvation
and thus offered it to be drunk by the Church. It should not seem absurdly placed, what is
said, That it should be chewed by his lips and teeth, when it is said of wine. It is
clear, however, that chewing is more suitable for food than for drink. Figuratively
speaking, he calls the lips and teeth of the beloved the holy teachers, as has been proven
above, because they chew the best wine which He has drunk, when they are delighted to
scrutinize by frequent meditation and to confer the word of grace which they teach with
one another.

Some understand this response of the Church to the speech of the Lord as subtly
interwoven, so that when He, praising her, had said, Your throat, that is, the sweetness
of your confession, is like the best wine, she immediately, agreeing with His words, would
add, Worthy of my beloved to drink, and to be chewed by his lips and teeth. As if she were
openly saying: I already desire greatly that my beloved may judge the affection and
sincerity of the mind which I have towards Him by careful examination. For I trust that
even if He examines this with as much care as He is accustomed to examine drink or food,
because He has diligently endeavored to taste or chew it, He will already prove it worthy
of His praises. Hence, the first pastor of the Church responded to the Lord asking him,
You know that I love you; and again: You know all things, you know that I love you (John
XV). To whom, indeed, the beloved, still adding from the great ardor of the same charity,
says:

Song of Songs 7:10

I am for my beloved, etc. I am for my beloved and not for another. To whom I offer the
whole gift of my service and devotion. And his conversion to me, so that even in this
mortal life, lest I become weary by labor, lest I bear lamps without oil, that is, lest I
carry out good works without charity, his presence and constant regard may always help me,
and finally he may lead me to immortal joys of the heavenly chamber. This which he says,
And his conversion to me, can be understood as specially uttered from the figure of the
Synagogue, that is, of those people who preceded the times of His incarnation: who, when
they had heard Him promising above, I said, I will ascend into the palm tree, I will take
hold of its fruits, that is, I will ascend the wood of the cross, on which I will die, and
taking the fruits of the resurrection, I will offer them to believers who are nourished
for eternal life, justly rejoicing, she declares, I am for my beloved, and his conversion
to me, namely, that He who was accustomed to be always present to me in invisible
presence, might deign to appear to me also in my nature and form. To the lovers of both
times, what follows aptly applies.

Song of Songs 7:11

Come, my beloved, let us go forth into the field, etc. For even the holy ones of old
greatly desired the Lord to come for the salvation of the human race. Thus, praying, they
say, "Stir up your might and come to save us" (Psalm 79). They desired him to go forth
into the field, that is, for him who was invisible with the Father to appear visible to
the world, according to Habakkuk, who prophesied future events as if they were already
happening, "You went out for the salvation of your people, for the salvation of your
anointed" (Habakkuk 3). They too wished to go forth with him into the field, to announce
the grace of the Gospel which, being seen and greeted from afar, they proclaimed would
come, announcing it present in their age. They desired to dwell with him in the villages,
that is, to commit the word of faith even to the pagans. For who does not know that the
pagans derive their name in Greek from the villages, because they dwell far from the
habitation or even the knowledge of the heavenly city? And what do you think Isaiah,
Jeremiah, Joel, and the other prophets endured for his proclamations, who prophesied
before the dispensation of Christ to come in the flesh, would have done if they could have
lived with him in the flesh? Those things that follow, which fit the desires of the
faithful saints of old with much propriety, are also added.

But the Church of our time, burning with equal fervor, rightly proclaims, "Come, my
beloved, let us go forth into the field; you who have lifted up the man assumed for my
salvation, placing him at the right hand of the Father in heaven, I pray that by the
presence of divine grace, you may deign to come to me more frequently. You command me to
cultivate my field, in which you have sown good seed—that is, you command to preach the
Gospel you gave throughout the whole world; but because I can do nothing without you, I
beg you, come forth with me into the field, that is, wherever you wish me to preach the
word, be my helper and cooperator. We read that he himself said, at the coming of the day
of judgment, "Two will be in the field; one will be taken and the other left" (Luke 17).
He who cultivated the field of his own or his brother's heart with the Lord's cooperation
will be taken up; but he who trusted he had the fruits of good doctrines or actions from
himself, will rightly be left by him whose help he neglected to seek. Let us dwell in the
villages too, by teaching the hearts of foreigners; and let us not visit these in passing,
but let us dwell in them as long as necessary until we make them from pagans to urbane,
from foreigners and strangers to domestic, indeed our own.

Song of Songs 7:12

Let us rise early and go to the vineyards, etc. Thus let us dwell in the villages so that
we may rise to cultivate the vineyards; thus let us make our residence among those who
have already converted to the faith, and let us also strive to acquire others whom we may
dwell among through evangelizing. And rightly she who is to say, Let us rise to the
vineyards, has prefaced it with, Early; for Early speaks of the very rising of the true
light, through which the world has been rescued from the power of darkness. Early then, he
says, let us rise to the vineyards; as if he plainly says: Because the harm of ancient
disbelief has departed, because the light of the shining Gospel now begins to appear, let
us rise, I beseech you, to the vineyards, that is, let us give our effort to the churches
to be established for God throughout the world.

Song of Songs 7:12

Let us see if the vineyard has bloomed, etc. The vineyard blooms when the Church receives
the first elements of faith and confession. However, blossoms bring forth fruits when the
faith and confession of the saints become prompt, even to the exercise of works of
justice, lest their faith be found to be idle or dead without works. The pomegranates
bloom when those who have advanced in faith and right action perceive the desire of
suffering for righteousness: for the pomegranates, because they appear to be of a sanguine
color, fittingly symbolize the passion either of the Lord Savior or of His faithful ones.
Rightly in each of these instances the bride seeks the presence of her beloved, saying:
Let us go forth into the field, let us dwell in the villages, let us rise to the
vineyards, let us see if the vineyard has bloomed, and so forth; for in no way does the
Church suffice either to proceed forth to good work by going out, or to persevere in the
exercise of good works by dwelling, or to rise to salvation and the purpose of doing good,
or to discern how much the souls of its hearers have advanced, without the grace of Him
who, about to ascend to heaven, promised, And lo, I am with you always, even unto the end
of the world (Matthew 28).

But if we are willing to accept these words as said by the person of the ancient righteous
ones, the term "morning," where it says "Let us rise early to the vineyards," can not
incongruously be understood to designate the very time of the Lord's incarnation; for many
prophets and righteous men desired to see the times which the apostles saw; they longed to
persist in the flesh until the new light of His coming, if it could be done, so that they
might hear His words teaching in the flesh, and adhere to His promises, making
conversation about Him in the flesh with those who would later believe in Him. The rest
can be understood in the same sense as above, where it says "There I will give you my
breasts," namely in that place where we come to see the vineyards and the pomegranates,
whether they bloom or bear fruit.

The breasts of the Church are known to be its teachers, those little ones of hers, who
certainly offer these breasts to the Lord when they present their deeds and words in
service of His preachers, so that, as nurses are accustomed to nourish little ones with
diligent attention, so they strive to act in such a way that those who are still unlearned
may, both by sight and by hearing, be able to progress in Christ, and reach the strength
of spiritual youth, and become worthy to whom the voice of the blessed John may be said,
"I write to you, young men, because you are strong, and the word of God abides in you, and
you have overcome the wicked one" (1 John 2). "Love not the world, neither the things that
are in the world" (John 2). Rightly, indeed, the Church, having prayed to the Lord,
saying, "Come, my beloved, let us go into the field," and the other things that follow,
concluded thus, "There I will give you my breasts"; as if she openly said: Therefore I
beseech you greatly, that you may undertake the spiritual labor with me, so that I may
always acquire new peoples for you, and may know how those who have already been acquired
are doing, how much they have progressed in faith;

because I strive to subordinate very diligently to you the tutors of my little ones, in
such a way that I may forecast for them nothing to follow except what You Yourself have
commanded, whether by example or by word. He who said, "We have become little ones in the
midst of you, as a nurse cherishes her own children" (1 Thess. 2), thus desiring you, knew
that he belonged to these breasts. The bride gave such breasts to her beloved, and to no
one else, when, hearing from him, "Separate to me Barnabas and Saul for the work to which
I have called them" (Acts 13), she immediately took care to obey His commands.

Song of Songs 7:13

Mandrakes have given their fragrance at our gates. The gates of Christ and the Church are
the same teachers, who have also been expressed by the name of breasts: who, as often
said, are breasts because they nurture his little ones and infants, frequently exerting
effort so that even from their mouths perfect praise may be produced for the Lord. They
are, however, gates, because those whom they teach, through the ministry of the word and
regeneration, they introduce into the dwelling of the holy city; about whom the Psalmist
says, The Lord loves the gates of Zion above all the dwellings of Jacob (Ps. LXXXVI).
Hence also in Revelation, John says about the same city, And it had a great and high wall,
having twelve gates (Rev. XII), because surely the first teachers of the Church, that is,
the twelve apostles, are chosen. Therefore, in such gates, mandrakes gave their fragrance,
when the apostles and their successors spread the fame of their spiritual virtues far and
wide. Rightly, therefore, does the Church beseech the Lord to come there to bring heavenly
aid to their preaching, where she knows that the preachers themselves are fragrant with
exceptional virtues. But anyone who diligently investigates other natures of mandrakes,
and how many medicines they suit, will indeed find that they are aptly suited to
signifying the virtues of the faithful. For it is an aromatic herb, having a root
resembling the shape of the human body; the fruit, however, is sweet-smelling, in the size
of an apple.

Hence, the Latins also call it the apple of the earth. It also has such a virtue that
through it sleep is often induced where the sick are troubled by the inconvenience of
wakefulness. Indeed, one is troubled by the worst wakes who seeks to free his mind from
the cares and desires of this world but, delayed by the use of wrong habits, is not yet
able to obtain the rest he seeks. But he who strives to cure his weakness with diligent
exercise of spiritual studies, comes, as the battles of vices gradually recede, to that
mental quiet which the bride speaks of in the higher parts of this song, I sleep, but my
heart wakes; that is, I rest from the cares of temporal things, and my heart watches in
the contemplation of eternal goods. Likewise, if bodies must be cut for care, the bark of
this plant, when put into wine, is given to drink so that, being asleep, they do not feel
the pain. What the rationale of this nature signifies to be done in spiritual medicines is
easily evident: for the soul languishes gravely that is subdued by great weights of vices;
and it is offered as if to be treated by doctors when holy teachers urge it to resist
carnal pleasures. But because it cannot be abandoned without great pain, that which was
accustomed to be held with great love, it seems to be cut off from that which withdraws it
from the long-established habit of allurements.

But lest this kind of separation should seem intolerable to the languishing soul, a
healthful potion must be given, through which it, usefully lulled, does not feel the pain
of the cut. The eternal punishment of the Gehenna flame must be brought back to mind,
which will perpetually torture souls neglectful of their salvation; the glory of the
heavenly homeland must be brought back to memory, where the taken-up souls of the
righteous will reign without end with Christ: for this indeed is the health-giving potion
of doctrine, which redeems the soul, long languid from God, either lulled by this world or
rather dead, so that it may very easily endure the removal of all the delights it
previously adhered to, and even rejoice in their removal. Again, it is said that the
mandrake heals those who suffer from nausea, so that they are neither able to contain
themselves, nor are delighted to receive food. But the food of the soul is the word of
truth, which those who are neither able to receive by hearing, nor keep accepted in the
stomach of memory through hearing, suffer from a very dreadful and dangerous ailment,
because surely it must be that their life is to be despaired of who spurn either to
preserve or at least to receive the bread of life:

for such languor, frequent examples of saints, and the present form of virtues are
accustomed to provide healing, while anyone indifferent and neglectful at the sight or
hearing of good works, upon remembering the glory of the heavenly reward, seeks to imitate
the acts and temporary labors of good men so that he may merit to be held as a co-heir of
their perpetual happiness. Therefore, anyone who is thus brought to the hope of salvation
and life, as if through the fruit of the mandrake, whoever of the learned holds so great a
grace of the Spirit, such study of piety, that anyone who sees or hears them, immediately
changed in mind, begins to follow their life, they deservedly hold the form of the
mandrake, because they fix the food of life in the hearts of the nauseous. And beautifully
the bride, rich in living delights, not only promises the fruits of the vineyards and
apples to be seen by the bridegroom, but also the odors of mandrakes and their health-
giving juices: she boasts not only of having those things which can be eaten and drunk,
but also those things which can make food or drink grateful and pleasant to those who are
disgusted, because the Church also offers before the presence of its author the gifts of
the heavenly word, namely the foods and drinks of life, offers fit ministers, who bring
these by preaching to those who hunger and thirst;

and moreover, by tasting them first themselves, that is, by first working, make them sweet
to those who are disgusted. She brings forth, as if vineyards, innumerable troops of the
elect; she brings forth pomegranate apples, the precious ranks of martyrs by the splendor
of invincible confession; she brings forth spiritual charisms, which incite the hearts of
the sluggish to contemplate and imitate the examples of the good.

Song of Songs 7:13

All the fruits, new and old, etc. The new and old fruits are the precepts or promises of
the New and Old Testament, which the Church has kept for its beloved, knowing that He
alone is the one who gave the precepts and who will render worthy rewards to those who
keep them; knowing Him alone to be the one who delivered lesser commands through the
angels to His ancient servants, and greater ones through Himself to us, or made promises
of rewards. By this argument, the Church effectively counters the sects of the Photinians,
who deny that the Lord Savior existed before Mary; and refutes the madness of the
Manichaeans, who teach that the God of the law is different from the God of the Gospel.
Likewise, the new and old fruits are the just of the New and Old Testament, none of whom,
though distinguished by outstanding sanctity, could enter the gateways to the heavenly
kingdom before the incarnate passion, resurrection, and ascension of the Lord Savior. The
Church of that time, which is now called the Synagogue by the grace of discernment, said,
"All the fruits, new and old, I have kept for you, my beloved. As if she openly says: I
know very certainly that no one can be saved except by your grace, no mortal can become
perfectly blessed before you, having become mortal, open the way of true happiness to the
heavenly realms.

For all the just ones I have seen, I have kept for your most holy coming with certain
faith, by which I learned that they would reach perfect happiness. Likewise, the Church of
the New Testament expresses a similar sentiment through the voice of its first pastor,
denouncing those who thought otherwise with this: Why do you test God, putting a yoke on
the necks of the disciples, which neither our fathers nor we were able to bear? but we
believe to be saved through the grace of the Lord Jesus, just as they do (Acts XV). The
following sentence proves this exposition to be true, as it is added:

Chapter 8

[Song of Solomon 8:1] -- Who will grant me my brother, etc.? For this song bears witness
in many places, and in all, and particularly in this place, that nothing carnal and
according to the letter is sounded, but it wants to be understood wholly spiritually and
typically: for what woman can there be who suddenly desires her lover, her beloved, not to
be the young man as he was, but to be reborn to her as a brother in an infantile age and
nursed at the breasts of her mother, whom she had been accustomed to find already grown
up? Therefore this is the voice of the ancient righteous ones, who believed the Lord
Savior, whom they believed to be consubstantial with the Father and the Holy Spirit in
divinity and worshipped with due reverence in human form, and they desired to see Him
consubstantial with men, so that they might see in Him whom the prophecies foretold. They
desired to hear that most fitting voice of their Creator, which He uttered with His hands
extended to the disciples saying, Behold, my mother and my brethren (Mark III). They
wished to receive that delightful message which the same disciples received after the
triumph of the resurrection, Go tell my brethren to go to Galilee, there they will see me
(Matthew XXVIII);

attested by the same beloved, who said elsewhere to the same disciples, Many prophets and
righteous men desired to see what you see, and did not see it, and to hear what you hear,
and did not hear it (Matthew XIII). What he says, Suckling at the breasts of my mother,
cannot be understood specifically of the glorious mother of God, of whom it is truly said,
Blessed is the womb that bore you and the breasts at which you nursed (Luke X); and of
whom He Himself says in the Psalm, From the womb of my mother you have been my God (Psalm
XXI); which is plainly to say, You who were my Father before the ages, since I began to be
man, you are also my God. For neither Solomon nor any righteous man of his age could call
the blessed Mary his mother, who was to be born in the world much later. But the Synagogue
calls the substance of human nature its mother, from which it was born, and it desired the
Redeemer of all to be born and nursed. Concerning whose birth, burning with great love, it
further added:

Song of Songs 8:1

And I will find you outside, etc. Surely he was within, because in the beginning was the
Word, and the Word was with God, and the Word was God (John I). But so that he might also
be found outside, the Word became flesh and dwelt among us (Ibid.). Indeed, the patriarchs
saw, the prophets saw the Lord, but within, that is, in the contemplation of the spiritual
mind, not in the gaze of the carnal eye. They saw him, but in an image, in the form of an
angelic substance; but his very nature, which he showed through the angels as he wished,
they could by no means see. Finally, the lawgiver himself, who merited to hear, "I will
show you all good" (Exodus XXXIII), again heard, "You cannot see my face, for no one shall
see my face and live" (Exodus XXXIII). Happy are they who merited to confer among
themselves, "We have found the Messiah, which is called Christ" (John I), and again, "We
have found him of whom Moses in the law, and the prophets, did write, Jesus, the son of
Joseph of Nazareth. For it aptly applies to such, that he says: "That I may find you
outside, and kiss you" (Cant. VIII). The Synagogue indeed kissed the beloved when found,
in those who now, face to face, in the truth of assumed flesh, saw him, who merited to
speak with him mouth to mouth.

For this is the kiss, that is, the most loving gift of that mouth, and the exchange of
mutual speech, which in this song the Synagogue sought above all, thus beginning: "Let him
kiss me with the kiss of his mouth. Well indeed, by wishing, she adds, "And no one will
despise me anymore: for the Church was despised by external men, as if it were small and
of no value, as long as it was confined to the narrowest limits of Judea; but when the
Lord came in the flesh, she began to spread out through all nations, already made
formidable to the world, as if she were about to fill the whole globe and overthrow the
worship of all gods; for it was proven by the fact that a war was publicly declared
against her by the whole world: in which war, however, she, either by living or by dying,
overcoming, became even more fearful to the whole world. The Church was also despised by
unclean spirits, because they boasted that they had deceived the human race and dragged
them from their heavenly homeland into this exile and multifarious distress, and that
there was no person who could exist entirely free from their dominance.

But after the Mediator of God and men, the man Christ Jesus, came into the world, and
being tempted, overcame the same enemy by whose temptation the first man was once
overcome, he also went about doing good and healing all those oppressed by the devil, and
at last by dying, destroyed him who held the power of death, and bringing with him the
entire multitude of the preceding just from hell, led them to the joys of the kingdom
which the first man had lost, and placed the sign of his victory on the foreheads of the
faithful. The life of good men is no longer despised by them, because they see that they
have been conquered through a man, and they grieve that the human race has been
transferred to the kingdom which they lost through pride. It is also fitting to believe
concerning the holy angels, that they despised the life of elected men less, after they
saw God and their Lord loving the human race so much that he himself deigned to become
man, to converse among men, and to die. Hence it is that before his incarnation, they
patiently bore being worshipped by men; but in the Apocalypse, an angel forbids John, who
started to worship him, saying, "See that you do not do that; I am your fellow servant,
and of your brethren who have the testimony of Jesus: worship God" (Apoc. XII, 17).

Hence, rightly sighing for the advent of the same Lord Jesus, that ancient multitude of
the elect said, "Who will give you to me, my brother, that I may find you outside, and
kiss you, and no one will despise me anymore? Where it is aptly added:

Song of Songs 8:2

I will apprehend thee, etc. But thus the Synagogue speaks, as Paul says, We who live, who
are left unto the coming of the Lord, shall not precede those who have fallen asleep (1
Thess. IV). He, though knowing certainly that he could not endure in the flesh until the
day of judgment, yet on account of the fellowship of one and the same brotherhood, joins
himself to the number of those who in the advent of the Judge will be found alive in the
flesh. And here, therefore, the ancient people of God speaks from the perspective of that
part of itself which would see Him appearing in the flesh: I will apprehend thee, and
bring thee into my mother’s house: I will receive thee with ready and faithful devotion as
thou comest, and with eager desires I will embrace thy words, I will await thy promises,
and after the dispensation of the flesh is completed, I will lead thee back to the heavens
with joyous eyes, I will proclaim thee with a joyful voice to all. For this is the house
of His mother, namely the happiness of the heavenly homeland, for the inhabitation of
which human nature was created, to which, if no one had sinned, the whole human race would
have passed from the delights of paradise, in which the first man was placed, without the
intermediary of death.

Into this house, therefore, the Church promises to bring her Lord, not able to achieve
this by her own power, but desiring it to be fulfilled through her prayers, proclaiming it
to be fulfilled or predicting it to be fulfilled; just as the Psalmist could exalt Him to
the heavens, who nevertheless said, I will extol thee, O Lord, for thou hast raised me up
(Psalm XXIX). Which is to say openly, Because thou hast deigned to take upon thee my human
frailty, rightly do I profess the praises of thy power, who hast glorified this with the
unfailing delight of my mind.

Song of Songs 8:2

There you will teach me, etc. There you will teach me, in the very substance of flesh, in
which I will find you outwardly and kiss you; there you will give me the precepts of your
Gospel, which the prophets, the law, and the psalms promised: there you will teach me to
hope for more excellent gifts than I read in the law and the prophets; or certainly to be
understood more deeply: there you will teach me in that house of my mother, into which I
desire to lead you with a delightful company of eyes, and at the same time with praise of
words. For there he taught and teaches the Church, from that part of it which he has
received to himself there. There he will teach the whole Church, when, the universal
judgment having been completed, his saints will be nowhere else, but all in heaven with
him. What he will teach there, he himself designates in the Gospel, when in that most
sweet and extensive discourse, which he held with it last before the passion, he says
among other things: These things I have spoken to you in proverbs: the hour is coming,
when I will no longer speak to you in proverbs, but I will tell you plainly about the
Father, that is, I will plainly show you the Father.

Song of Songs 8:2

And I will give you a cup of spiced wine, etc. The Church gives a cup of wine to the Lord
when, having received His benefits, it returns great and fervent gratitude of love, and
the wine itself is not pure, but seasoned as if with a mixture of noble spices when the
same love is proven by the attestation of good works. Nor should we only engage in those
works that show our love for the Creator, but also those that demonstrate our fraternal
love, if we wish to offer a worthy and acceptable cup of our devotion to Him. This is
clearly differentiated by Him when, admonishing His disciples not to show their
righteousness before men to be seen by them, He immediately added three types of good
action to conclude the same instruction: namely, almsgiving, prayer, and fasting; clearly
indicating that our righteousness should consist in these three. For almsgiving pertains
to all we mercifully do to relieve our neighbor's needs; prayer encompasses all that we
perform with devoted piety to appease our Creator; fasting involves the full chastisement
of the mind by which we strive to abstain from vices and worldly contagions. And because
the holy Church offers not only the purity of life to her beloved but also the precious
cup of death in many of her members for His love, it is fitting that after saying, "And I
will give you a cup of spiced wine," it adds, "And the juice of my pomegranates.

For the pomegranates are the same as the pomegranates; they are called pomegranates
because of their abundance of seeds and are known as "pomegranates" because they are
especially abundant in Africa and around Carthage. Since they hold the figure of the
blessed martyrs, the reddish color itself is indicative. And well does he call it the
juice of pomegranates, not a potion, wine, or strong drink, to signify the fervor of
unquenchable love in the heart of the victorious army. For the juice, that is, wine taken
directly from the press, is usually of greater fervor; therefore it aptly suits their most
fervent virtue, who do not hesitate to pass through iron and flames for the vision of the
Creator: for since this type of drink is said to not only heal the heat of the stomach and
corrupted belly but also benefit the rest of the body, who does not see that the fervor of
charity, the more it abounds, the more it covers, indeed even extinguishes the multitude
of sins? Let then the ancient congregation of the righteous, desiring to see their
creator’s advent in the flesh, say, "There you will teach me, and I will give you a cup of
spiced wine, and the juice of my pomegranates. As if openly declaring:

"There, that is, in the very time or place where I will have found and deserved to speak
with You, and You will give me the commands and gifts appropriate for the Son of God
appearing in human form to men, and I will render to You the service of an undivided
heart, which is truly due to God; because surely His advent grants heavenly rest to the
Church laboring in the adversities of the world, both now in hope and in the future in
reality," rightly does it continue:

Song of Songs 8:3

His left hand is under my head, etc. By His left hand He designates the sacraments of His
incarnation and the gifts of His presence; by His right hand, indeed, He symbolizes the
rewards that the elect will receive in the future: among these is not only the vision of
divine majesty, but also the glory of glorified humanity, and of the same one Mediator
between God and men. Hence, the bride rightly desires His left hand to be placed under her
head, while His right hand embraces her, so that now she may rest from worldly turmoil
through His temporal aid and then enjoy His manifest vision perpetually. And indeed the
eternal rest of the saints is never interrupted by any disturbance. Hence it is rightly
said, And His right hand will embrace me, because certainly the presence of divine majesty
will surround His own in the heavenly kingdom on all sides, lest any remembrance of misery
or fear of an end should violate the happiness worthy of God. Hence also in the Apocalypse
John says, And God will wipe away every tear from their eyes, and death shall be no more,
neither shall there be mourning, nor crying, nor pain anymore, for the former things have
passed away: and again: And night shall be no more. And they will need no light of lamp or
sun, for the Lord God will give them light, and they shall reign forever and ever (Apoc.
XXII).

But indeed the rest granted to the faithful in the present can by no means be perfect,
because the ancient enemy, death, is not yet destroyed. Hence it happens that often the
blessed rest of the good, like the most pleasant sleep which makes their minds intent on
divine matters almost insensible to this world, is disturbed by the attacks of the wicked,
namely of those who, ignorant of the happiest rest, have rather accustomed themselves to
remain awake through love of the fleeting world. And would that only those who openly
belong to the world and attack the peace of the Church did so, and not even those who
within her impede her spiritual endeavors with their carnal ways. But because she indeed
also generates many such as these, the Lord admonishes them not to presume to disturb the
minds of the faithful devoted to the Church's prayer, or reading, or other acts of piety,
when, having heard the desire of her heart, He immediately added:

Song of Songs 8:4

I adjure you, daughters of Jerusalem, not to awaken, etc. For such souls are rightly
called daughters of Jerusalem, because they are united to the body of the holy Church
through the bath of regeneration, because they aspire to the heavenly kingdom, although on
the foundation of right faith, they build not gold, not silver, not precious stones, but
wood, hay, and stubble. Therefore, do not awaken, he says, the beloved with the tumult of
carnal disturbances, and do not make her watch from the rest of her calm devotion, with
which she delights to stand before the sight of her Creator. Until she herself desires,
that is, until, having duly completed the services of divine worship, she herself, urged
to return to the common care of human frailty, consents. And because, after Judea has
flowed to the faith of the Lord's incarnation, a multitude of gentiles followed, and
hastened to be partakers of the same grace, admiring her unexpected conversion, Judea
suddenly exclaims.

Song of Songs 8:5

Who is this who ascends from the desert, etc.? But the Church of the gentiles ascends from
the desert, because she who had been abandoned by her Creator for a very long time, now
advancing with steps of faith and good works, has reached His grace, fulfilling the
prophecy of Isaiah, where he says, "The wilderness and the solitary place shall be glad;
and the desert shall rejoice, and blossom as the rose" (Isaiah 35). Overflowing with
delights, namely those about which the bridegroom above says, "How beautiful and how
charming you are, my love, in delights!" that is, in the desires of heavenly life. Leaning
on my beloved: rightly leaning on Him, without whose aid she could not only ascend to the
heights but could not even rise: for both the advancement of virtues and the very
beginnings of faith we can only have by the Lord's granting. Therefore Judea marveled more
at this grace of the new conversion of the gentiles, since she believed that only she and
those who were received into her rite through the mystery of circumcision belonged to it,
as the book of the Acts of the Apostles most openly testifies. Therefore, when she said
with admiration, "Who is this who ascends from the desert, overflowing with delights?" she
concluded with even greater admiration, leaning on my beloved. "My beloved," she said,
meaning, "the one whom I thought loved only me and was unknown to other nations"; to which
He, who is our peace, who made both one, and came to preach peace to us who were far off,
and peace to those who were near (Ephesians 2), responded, reminding her to remember the
grace by which she herself was rescued from gravest evils and brought to the way of truth,
and to rejoice in the salvation of others as well, since the author of salvation and life
is rich to all who call on Him.

Song of Songs 8:5

Under the apple tree, I awakened you, etc. The apple tree most aptly symbolizes the wood
of the holy cross, on which He deigned to hang for the salvation of all; about which the
Church said above in praise, "As an apple tree among the trees of the woods, so is my
beloved among the sons." Under the apple tree, therefore, the Lord awakened the Synagogue,
which He recalled from eternal death through the faith in His Passion. Under this same
tree, His mother and progenitor was also corrupted and violated, namely the major and
elder portion of His people. Certainly, she who, seduced by the persuasion of her leaders,
chose Barabbas over the Lord, foolishly shouting, "His blood be on us and on our children"
(Matthew 27). For she was also under the tree of the cross, not humbly submitting herself
to this faith, but stubbornly invoking its vengeance upon her. From whose company
separating the people who agreed to believe, the Lord exhorts them to retain in their
heart the memory of the grace given to them, and to join works worthy of the faith
received. He follows with:

Song of Songs 8:6

"Set me as a seal upon your heart," etc. Place me as a seal upon your heart, by thought;
upon your arm, by action, so that charity from a pure heart, and a good conscience, and
unfeigned faith (I Tim. I) may be within, and the same devotion of the heart, which the
inner judge sees, may also be proven by good deeds visible to outward eyes, to the glory
of the Father who is in heaven. He rightly says, Place me as a seal: for we often carry
some sign tied to our finger or arm, by which we may be reminded of that thing whose
memory we care to keep more frequently. Thus, the Lord also wishes us, by the present
sign, always to be reminded to keep His commandments, according to what He Himself
commands, saying about the law which He gave: It shall therefore be as a sign on your
hand, and as a mark before your eyes for remembrance (Exod. XIII). And it comes to pass
that if we continuously bear His memory in our breast, He who granted us this grace, being
mindful of us eternally, may keep us happy with His presence in His heavenly kingdom, as
if with the function of a seal, according to what He promises to the distinguished leader
of His people, saying, I will take you, Zerubbabel son of Shealtiel, my servant, and I
will make you like a signet ring, for I have chosen you, says the Lord (Haggai II).

To the contrary, rejecting him who turned to apostasy after faith, He says, If Coniah son
of Jehoiakim, king of Judah, were a signet ring on my right hand, I would still pull you
off (Jer. XXII). Or certainly it should be more deeply understood, because a seal, where
it is placed, is usually a sign of mysteries, of precious things, and those which ought
not to be profaned; as it is written about the Lord, And He seals up the stars like under
a seal (Job. IX): evidently so that they may not be opened or commanded except by the
permission of Him who sealed them. Hence Abraham received the sign of circumcision, a seal
of the righteousness of the faith which is in the uncircumcision; for by circumcision
which he received in the flesh, it was signified that the faith which he had already
received even before circumcision was effective for the purification of both heart and
body; which faith we now have without fleshly circumcision, in which we are also
justified, according to the prophet and apostle's saying, The just shall live by faith
(Rom. I). Therefore, our Lord Jesus Christ should be placed as a seal upon our heart, as a
seal upon our arm, so that we may know that everything He did or said in the flesh is
heavenly and mysterious.

For since He Himself is the power of God and the wisdom of God, we place Him as a seal
upon our heart, when we learn the things He said as if they are truly divine words of
wisdom; we place Him as a seal upon our arm, when we strive to hear and follow, as much as
we can, the things He did, as if they are true examples of virtue. Again, we place the
Lord as a seal upon our heart and arm, when we keep His commandments in the present for
the reward of that which we are not yet able to see.

Song of Songs 8:6

For love is as strong as death, etc. This love, or jealousy, can rightly be understood
both in our Lord Redeemer and in His chosen ones: for the love by which He loved us was as
strong as death, because it was so great that through it He came to death for us. Hence,
He says, "Greater love has no one than this, that one lay down his life for his friends"
(John 15:13). The zeal by which He was zealous for us was as harsh as hell, because He
could not be diverted from His concern for our salvation by any temptations of opposing
enemies, just as hell cannot be mitigated by any tortures of the wretched, nor its
severity be changed. This comparison indeed appears austere, but the more austere the
comparison is given, the more the affection of our zealous Lord is commended. Of whom He
Himself, having driven the deceitful from the temple, says to the Father, "Zeal for Your
house has consumed me" (Psalms 69:9). And the greater His zeal is shown, the graver the
condemnation follows us if we spurn it. But even the love of His faithful is as strong as
death, because they cannot be separated from it by the bitterness of death itself. Hence,
they confidently say, "Who shall separate us from the love of Christ? Shall tribulation,
or distress, or persecution, or famine, or nakedness, or danger, or sword? (Romans 8:35).

Their pure and God-devoted jealousy is likened to hell, because just as it never loses
those whom it has once seized, so the fervency of their zealous persistence never cools at
any time. It is the same zeal by which Phinehas, inflamed, struck down the fornicators in
the desert; the same by which Elijah burned, when after suspending the waters of heaven,
and then recalling them after three years, after slaying the prophets of Baal, and turning
the heart of the people to the Lord, he said: "I have been very zealous for the Lord of
hosts, for the children of Israel have forsaken Your covenant, they have thrown down Your
altars, and killed Your prophets with the sword" (1 Kings 19:14); the same zeal Peter used
when he led the lying neophytes to death; the same of which Paul speaks to the
Corinthians: "I am jealous over you with a godly jealousy: for I have espoused you to one
husband, to present you as a pure virgin to Christ. But I fear, lest as the serpent
beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity
that is in Christ" (2 Corinthians 11:2-3).

Appropriately, in this place, was introduced the greatness of perfect love or zeal, where
Judea, marveling at the new conduct of the Gentiles, was reminded by the Lord to bring
back to mind the gifts of piety that were granted to her, because clearly after the
corruption of her mother and her own mother, she herself was awakened through the tree of
the cross in the first resurrection to grace. Similarly, this sentence can fittingly be
applied to the preceding: Remember, O Church gathered from the Jews, that you have come to
life through the wood of my passion, and never forget that the greatness of love and zeal
led me to death for you. Nor marvel that I have received into my faith the crowds of
Gentiles, whom you see inflamed with such great love and such great zeal to fulfill my
will that it seems easier that either death could be convinced not to seize more souls
from the world, or hell, not to receive those seized, than it would be for them ever to
depart from my faith. Do not think you can please me with mere verbal profession alone;
rather, if you wish to come to life, place the memory of my will as a seal upon your
heart, place it on your arm;

and so imbue your mind with divine or brotherly love, so zealously, that the gathering of
your people into the heavenly citizenry may be fully completed, so that such love, such
zeal, can never be changed or diminished by any state of opposing or alluring things. Some
understand the statement "Zeal is as harsh as Hell" to refer to the envy that the
synagogue often had against the Church of the Gentiles; thus it is read in the Acts of the
Apostles, "On the following Sabbath, nearly the whole city assembled to hear the word of
the Lord. But when the Jews saw the crowds, they were filled with jealousy and began
contradicting what was said by Paul" (Acts 13). This zeal is harsh as Hell because it
consumes the soul it has captured with the plague of impiety. Hence it is written, "Zeal
seized the ignorant people, and now the fire consumes the adversaries. If understood this
way, the Lord rightly admonishes the synagogue not to be held by this zeal against the
Church when it sees it rising from the desert of vices and abounding in heavenly delights,
adhering with an irrevocable mind to her Beloved, lest by envying others she loses the
goods she could have had herself. Adding more on the strength of love, He says: "Its
flashes are flashes of fire, a most vehement flame," meaning the fire within them in that
same charity they internally burn; while the flames, in the execution of righteousness,
shine far and wide.

Did not the hearts of those who said, "Were not our hearts burning within us while He
spoke to us on the road, and opened the Scriptures to us" (Luke 24), prove themselves to
be lamps of fire? Did our Lord not want us to be lamps of flame when He said: "Let your
light shine before men, that they may see your good works" (Matt. 5)? Those are the lamps
which the virgins who have them will enter the marriage chamber of the eternal kingdom
with the bridegroom. These have placed His love and fear upon their hearts and arms, that
is, all their thoughts and actions they have subjected to His commandments. Then indeed
the lamps of the foolish will go out, because their works, by which they seemed to shine
before men, will grow dim when the internal Judge comes and reveals the intentions of
hearts, for they performed their good works with a view to temporary praise.

Song of Songs 8:7

Many waters could not extinguish love, etc. He calls the many waters and the rivers the
onslaught of temptations, which either visibly or invisibly do not cease to attack the
souls of the faithful: for they attempt to overcome them both through open adversaries of
faith, and through false brethren, and through the hidden snares of the ancient enemy; yet
they are not able in any way to capture with temptations the hearts that are accustomed to
being rooted and grounded in love, for the firm promise of truth stands, which says: When
you pass through the water, I will be with you, and the rivers will not overwhelm you
(Isaiah 43); and in the Gospel about the house built upon the rock: When the flood came,
it says, the river burst against that house and could not shake it; for it was founded
upon the rock (Matthew 7); and since in whatever mind the love of eternal goods abounds,
soon the love of fleeting things diminishes, rightly it is added:

Song of Songs 8:7

If a man gives all the substance of his house, etc. This sentence does not require an
explanation of words, as both the apostles themselves at the beginning and countless
believers afterward have sufficiently proved its truth by their examples, when for the
love of the truth they seemed to leave everything they possessed in this world, and
appeared to lose nothing to themselves, so long as they would receive true goods in
heaven. Which the Lord clearly indicated in the Gospel with two consecutive parables: "The
kingdom of heaven," He says, "is like a treasure hidden in a field, which a man, having
found, hides, and for joy thereof goes and sells all that he has, and buys that field"
(Matthew XIII). "Again, the kingdom of heaven is like a merchant seeking goodly pearls;
who, when he had found one pearl of great price, went and sold all that he had, and bought
it" (Matthew XIII). Hence the excellent preacher said most excellently, "For the
surpassing worth of knowing Jesus Christ my Lord, for whom I have suffered the loss of all
things and count them as rubbish, that I may gain Christ and be found in Him" (Philippians
III).

But if it read, as some manuscripts have, "He will despise him," a very different sense is
generated, that which the Apostle commends when he says, "If I give away all I have to the
poor, and if I deliver up my body to be burned, but have not love, I gain nothing" (I
Corinthians XIII). Therefore, if a man gives all the substance of his house to the poor
out of love, that is, for the sake of love, it is as if he gave nothing, and he will be
despised by the judge who sees his heart empty of love. Although this seems contrary to
the previous sense, it nonetheless demonstrates how high and necessary the virtue of love
is; and both proceed to signify that we always carry love in our work simply like a seal.

Song of Songs 8:8

Our little sister, etc. And this is addressed by the Lord to the Synagogue, admiring the
faith or reception of the Church of the Gentiles; with great dispensation, calling her
their sister, that is, both His and the Synagogue’s, so that the same Synagogue may
recollect that the presence of its Creator was made through grace, and that it may rejoice
more and more for the addition of the genuine society in grace. The sister, however, of
the Lord the Savior is the entire Church gathered from both peoples, and each holy soul,
not only because of the assumption of the same nature by which He also became human, but
also by the grant of grace, by which He gave to those who believe in Him the power to
become children of God, so that He who was the only Son of God by nature became the
firstborn among many brothers by grace. Hence there is that most sweet saying of His to
Mary: "Go to my brothers and say to them, I ascend to my Father and your Father; to my
God, and your God" (John 20). Therefore, when He says, "Our little sister is immature and
has no breasts," He designates the early times of the nascent Church of the Gentiles, when
it was still small in the number of believing peoples, and less capable of preaching the
word of God.

Read the beginning of the Acts of the Apostles, which extends from the eighteenth year of
Tiberius Caesar to the fourth year of Nero, and you will find that during the preaching of
the apostles, many crowds from the Gentiles believed; yet you will not find that they
preached during that entire time of about thirty years. For the Church of the Gentiles was
still small and was not yet sufficient to generate or nourish through doctrine the sons of
Christ. Therefore, the Lord admonishes the Synagogue, using fraternal charity, to rejoice
in auspicious salvation, and to offer aid to its immaturity so that it can grow. To which
He also adds:

Song of Songs 8:8

What shall we do for our sister, etc.? The Lord speaks to the Church; He speaks to every
chosen soul, when He admonishes it for eternal salvation, either through the hidden
illumination of His Spirit or the open voice of preachers, in which address divine mercy
considers the measure of our capabilities and grants its gifts according to the capacity
of human understanding. So He says: "What shall we do for our sister on the day when she
is to be spoken to?" As if He openly says: "Indeed, the Church of the Gentiles is small in
number, and not yet sufficient to undertake the ministry of the word." What, then, does it
seem to you, O Synagogue, should be done with regard to the care of her, that is, our
sister, at the time when I begin to address her through my apostles and their successors?
Should we entrust her, still as a little child, with the small secrets of heaven? Or
should we already render her greater by growth so that, progressing well, she may be
capable of perfect virtues? To her, silent and rather listening to what He Himself would
want, He immediately reveals what it is proper to do, thus adding:

Song of Songs 8:9

If she is a wall, let us build on it, etc. It is customary for the Lord Himself often to
be designated in Sacred Scripture by the name of a wall or door. For He is rightly called
a wall because He fortifies His Church on all sides, lest it be plundered by enemies; a
door rightly, because it is only through Him that we enter either the fellowship of the
Church or the ramparts of the eternal kingdom. For He says of Himself, I am the door of
the sheep; if anyone enters by me, he will be saved (John 10). And again, No one comes to
the Father except through me (John 14). The prophet, foretelling future gifts to the
Church, says of Him: A wall and a rampart will be set within it (Isaiah 26). The wall
indeed is He Himself appearing in the flesh; the rampart, however, is the revelation of
prophecy, which by predicting Him to be incarnate from the world's beginning, greatly
aided the structure of the Church. But He who, by appearing in the flesh, deigned to make
the Church His sister, also granted her the participation of His name, so that she might
also be called a wall and door: a wall indeed in those who, endowed with greater knowledge
and power of the Spirit, are strong enough to fortify and defend the minds of the faithful
from the incursions of error by resisting the weapons of iniquity;

a door in those who, though less trained to repel the sophisms of heretics or pagans, are
nevertheless wholesomely imbued with the simplicity of the Catholic faith, would open the
entrance of the kingdom to those who wished by preaching, and lead them through the
mystery of second regeneration into the courts of the heavenly life: just as He did not
refrain from bestowing other names of virtues that undoubtedly specially pertain to Him to
the more perfect members of His Bride. For instance, You are the light of the world
(Matthew 10), and again, Behold, I send you out as sheep among wolves (Luke 10); although
He Himself is the true light that enlightens everyone coming into this world (John 1). He
is the immaculate and uncontaminated Lamb who took away the sin of the world. Therefore,
if she is a wall, He says, our sister, let us build upon her silver bulwarks; as if He
were openly saying, If the Church of the Gentiles is suitable in some of its members,
having men apt to teach, either naturally clever or instructed by philosophical training,
we should not by any means deprive them of the ministry of teaching truth, but rather
assist them by giving them the sacred pages of Scriptures, so that they may more strongly
and easily guard the weak from the traps either of deceiving doctrine or corrupting
example.

For indeed silver bulwarks are the sacred words of divine eloquence, about which it is
said above, Your neck is like the tower of David, built with bulwarks, and about which in
the psalm: The words of the Lord are pure words, silver tried in a furnace, proved in the
earth (Psalm 12). If she is a door, let us panel her with cedar boards; if there are those
in her who know how to imbue the little ones with the word of simple doctrine, and lead
them into the inner parts of holy conversation, let us propose to them the unfading
examples of former just ones, by which they may more effectively fulfill the office
entrusted to them: for it is often said that the virtues of the chosen are signified by
cedars. Indeed, the figure of the boards expresses the width of their hearts in which they
receive the memory of heavenly words; about which the prophet says, I run the way of Your
commandments, for You have enlarged my heart (Psalm 119). It was fitting that the Apostle
desired his listeners to be adorned with these boards, when he said: Our mouth is open to
you, O Corinthians, our heart is enlarged. You are not restricted by us, but you are
restricted in your own affections; but having the same recompense, I speak as to my
children, you also be enlarged (2 Corinthians 6). Wherefore Solomon also admonishes the
lover of wisdom, saying; Write her on the tablets of your heart (Proverbs 7).

Hearing these counsels or promises of her Redeemer concerning her, the Church did not wait
for the Synagogue's assent or answer to whom He was speaking, but immediately sprang up
and responded to Him with a devoted voice:

Song of Songs 8:10

I am a wall, and my breasts are like towers, etc. I am rightly called a wall, because I am
built of living stones, because I am united by the glue of charity, because I am placed
upon an immovable foundation, and because I cannot be overthrown by any battering ram of a
heretic. The firm foundation of God stands, having this seal, "The Lord knows those who
are His." But there are also among us those who, endowed with greater grace, transcend the
general life of the faithful by the special height of their virtues as much as a tower
surpasses a wall, and who nourish the little ones and those still weak in faith with the
milk of simpler exhortation, as though with breasts, and who repel all the darts of the
perverse with their excellent power of speech, like a firm tower: all of which I could not
have by my own freedom of will, but I received before Him, as one finding peace, by His
gracious gift, that is, from the time He deigned to grant me the gift of His peace through
the word of reconciliation. For neither by my own effort was I able to come before Him,
from whom I had greatly departed, nor to recover the peace I had lost; but I most
gratefully accepted the peace offered freely by Him. From the time He generously granted
me this gift, I immediately grew in the virtues, and I profess that I am rightly compared
to a wall, and that my breasts are like the towers, since I steadfastly repel hostile
forces from harming that city, and I strive to raise new peoples for it always: because I
could not have done this except through the gift of the peace granted by Him, I am pleased
to speak further of the power of His peace.

Song of Songs 8:11

Solomon had a vineyard in Baal-Hamon; he leased the vineyard to keepers; everyone was to
bring a thousand pieces of silver for its fruit. My own vineyard is before me. You, O
Solomon, must have a thousand, and those who keep its fruit two hundred. Speaking of this,
the Church, or the Synagogue, which he saw to be emulated by her or, to say more gently,
marveling at her conversion to the Lord, or indeed to her maidens, whom she was accustomed
to call daughters of Jerusalem by this song. The Peaceful one, however, whom she names, is
her spouse and beloved, the Father of the future age, the Prince of peace (Isaiah 9),
whose figure Solomon presented both in the peaceful state of his kingdom and in his name
itself. In whose peace the vineyard existed, because by His grace the Catholic Church was
established throughout the world. It is mentioned in many passages of Scripture, but most
clearly in the Gospel parable where it is written: "The kingdom of heaven is like a man
who was a householder who went out early in the morning to hire laborers for his
vineyard," etc. (Matthew 20); where by the laborers of the first, third, sixth, ninth, and
eleventh hour it is clearly expressed that the one and the same Church of Christ,
throughout the entirety of this age, which is signified by one day's duration, is
tirelessly cultivated by the labor of spiritual teachers.

Likewise, there was a vineyard for the peaceful one in it, that is, in that peace about
which He had foretold that it would be made in His presence, as if finding peace; because
whoever neglects to have peace does not belong to the Church of Christ, even if he seems
to confess Christ and obey His commands. For in peace is His place established. And the
Apostle says, "Follow peace with all men, and holiness, without which no one will see God"
(Hebrews XII); The society of this peace is set before us by the very sight and form of a
most beautiful vineyard, which, to use the words of blessed Ambrose, "first plants a
living root for the imitation of our life; then, because it is of a flexible and fragile
nature, it clings with tendrils, like certain arms, to whatever it grasps, and with these
raises and lifts itself. The people of the Church are like this, who are planted with a
root of faith and restrained by the shoot of humility, and lest they be turned away by the
storms of the world and driven by tempest, they embrace those around them with tendrils
and circles, as if with the arms of charity, and rest in their union. This vineyard is
cultivated when we are relieved from the burden of worldly concerns. For nothing burdens
the mind more than such anxiety and desire, whether for money or power.

A cultivated vineyard is supported so that it may be elevated when our affection is raised
by the example of the saints, and does not lie low and despised, but each mind lifts
itself to higher things, daring to say: "Our conversation is in heaven" (Philippians III).
This vineyard has peoples, because the holy Church is gathered not from one Jewish nation,
but from the peoples of all nations. The Church of the Gentiles was especially added for
this reason, to teach that it could belong to this vineyard, and that Judea should not
glory in the exclusivity of the divine knowledge given to it; for the Psalmist says,
"Praise the Lord, all you nations" (Psalm CXVI). And Moses himself foretold, "Rejoice, O
nations, with His people" (Romans XV). Since the Lord greatly cares for this vineyard so
that it may be kept undefiled, and there is great necessity for men to participate in it,
it is rightly added:

Song of Songs 8:11

He entrusted it to the keepers, etc. For the keepers of the Church are the prophets, the
keepers are the apostles, the keepers are the successors of the prophets and apostles, who
in different ages of the world were given to its governance by divine command; the keepers
are the heavenly host of the military, who at all times during the passing of the age take
care for the state of the Church, lest it be disturbed by the inbreaking of the wicked,
whether men or spirits. But the man brings a thousand silver coins for the fruit of this
vineyard, because whoever makes progress in acquiring the heavenly kingdom forsakes all
that is of the world: for the fruit of labors done temporarily for the Lord is the
reception of the eternal rest and kingdom with the Lord. Concerning which He Himself said,
"I have appointed you that you should go and bring forth fruit, and that your fruit should
remain" (John XV); that is, that you should work and receive wages, and that wage itself
should never be ended. Scripture is accustomed to call a man of perfect virtue vir (man):
for indeed vir takes its name from virtue, since undoubtedly a vir, that is, a soul
elevated by the grace of virtue, brings a thousand silver coins for the fruit of this
vineyard when he forsakes all his temporal possessions so as to be worthy to receive
eternal goods.

By the term silver coins, it designates any kind of money that should be forsaken. By the
number a thousand, which is perfect and complete, the entirety is usually designated, and
therefore by the thousand silver coins which a man is said to bring for the fruit of this
vineyard, the entirety of what the perfect forsake for the Lord is indicated; which, even
if sometimes small in valuation, is certainly judged to be great and abundant in the
estimation of Him who considers not the sum of the given money, but the conscience of the
giving man. This is the same sentiment which above is set forth in other words, "If a man
would give all the substance of his house for love, he will utterly be contemned": indeed,
here the thousand silver coins are set for all the substance of the house which is to be
forsaken; but love, which, the other charismata ceasing, embraces us perpetually in the
heavenly fatherland, is itself the fruit of the vineyard by which the blessed will then be
satiated, who now in the same vineyard are laboring and are hungry and thirsty for
righteousness. Then follows the voice of the One at peace, as it teaches how much care He
has for His vineyard, namely the Church, what He conserves eternally for those who forsake
their own for Him, what special reward He intends to give to the keepers of the same
vineyard, that is, the teachers.

Song of Songs 8:12

My vineyard is before me, etc. "Truly," he says, "you have been proven worthy because I
have entrusted my vineyard to guardians, who would cultivate it with their words and
examples alike. But you should know that I have entrusted its care to the same guardians
in such a way that I, nonetheless, incessantly observe what is happening in it, with what
spirit, with what industry each person works in it; I watch how many covert attacks, how
many open conflicts it endures from adversaries. And what more? Behold, I am with it all
days until the end of the world. But when this will have appeared, then I will render
fitting rewards to everyone who works in my vineyard, or for my vineyard, or against my
vineyard. For those who have dispensed all that they had or could have acquired in the
world for its fruit, that is, for the hope of the heavenly inheritance, have given to the
poor, will certainly attain the realization of their hope; indeed, they will receive
greater gifts in the heavens than they could have hoped for, since neither eye has seen,
nor ear has heard, nor has it entered into the heart of man, what God has prepared for
those who love Him. But those who were guardians of the same vineyard by preaching or by
shining through higher deeds will be given a double reward above other just ones.

Thus, it is said to Daniel through the angel, 'And those who are wise shall shine like the
brightness of the firmament; and those who lead many to righteousness, like the stars
forever and ever' (Dan. XII). And this is also what here those who contemn transient goods
for the sake of eternal perception, who, due to the unanimity of hope, are deemed by the
title of a single man. 'A thousand,' he says, 'are yours, O peaceful ones,' and
immediately he explained what greater reward is reserved for those who maintain the state
of the Church with greater industry by adding: 'And two hundred for those who keep its
fruits.' For a thousand and a hundred each being a perfect number, are rightly understood
to be set for the perfection and fullness of eternal retribution. Indeed, two hundred,
that is, a doubled hundred, designates greater rewards for perfect doctors; of which the
Apostle speaks, even of those to be begun in this life: 'Let the elders who rule well be
considered worthy of double honor, especially those who labor in the word and doctrine' (I
Tim. V). Therefore, he says, 'a thousand of yours are peaceful; a thousand of yours are
silver, which you have brought for the fruit, peaceful in receiving my vineyard with me,'
that is, preserved in their full number. Nor is it in any way for you to fear that you
might lose any of the good works you have done through forgetfulness or through the
ignorance of the just judge.

For I come to consider the deeds and thoughts of men, that I may gather them with all
nations and tongues, and render to each according to their own body, as they have done.
Likewise, because peacemakers are called such from their habit of making peace, just as
those are called peaceful who uphold the laws of peace, peacemakers are the saints of
silver who contribute through truth, for they open the path to the vision of eternal
peace, which is customary to be expressed by the name of the heavenly city and mother of
us all, the new Jerusalem. And two hundred to those who guard its fruits; it is
understood, Silver peacemakers, that the full sentence be: Your silver peacemakers are a
thousand, and two hundred silver peacemakers to those who guard its fruits; for those who
undergo double labor in the present, both by living soberly, justly, and piously, and by
ensuring the fruits of the church do not fail and are not seized by enemies, protecting
them through their preaching, surely attain double rewards in the future. Therefore, the
same distributor of gifts soon encourages his church, or any soul devoted to good deeds,
to persist as much as they can in preaching the word of truth. Dwelling, he says, in the
gardens of a friend, listen, make me hear your voice. As if to say openly: Since our
conversation, which has extended far, now needs to be concluded, what do I ask of you
most, what do I request? Hear:

Nothing is sweeter to me than for you to dwell in the gardens, that is, to place your
residence in the cultivation of spiritual fruits. And do not set up a hut there, as if to
leave shortly, with makeshift work; but with a fixed and unwavering mind, await my coming.
For you know that I am accustomed to often descend to my garden, to the bed of spices, to
feed in the gardens, and to gather lilies, that is, to see, help, and reward the pursuits
of good works. Then I require a gift from you, that you make me hear your voice by
preaching, as much as you can, my commandments of law and promises of reward. For whenever
you do these things, remember that I always listen to you, who am always present to your
prayers. Also, our friends listen, namely the angels, whom I have given you as helpers
against the daily battles of evil spirits, and the spirits of just men, whom, having taken
from your congregation, I have already gathered to the vision of my glory, to which you
will all come someday. For both are friends to you, both observe your deeds and words.
They greatly rejoice when they see you acting bravely for the attainment of the
blessedness they enjoy; they exult whenever some of your faithful enter there; and they
hasten to welcome them with their arms. Having said these things, immediately the Church
replied:

Song of Songs 8:14

Flee, my beloved, etc. This phrase can rightly be understood both concerning the triumph
of the Lord's ascension and concerning those things which occur daily in the Church. For
the beloved flees after speaking to the bridegroom and his sister, because, having
completed the dispensation of our Redemption, he returned to the heavens. He is likened to
a roebuck and to a young stag upon the mountains of spices, because he most frequently
appears through the grace of compunction in the hearts of his faithful, who are mountains
of spices, because, despising lowly desires, they are held by the love of heavenly things,
and purged of the stench of vices, they are filled with the special fragrance of virtues,
saying with the Apostle, “But our conversation is in heaven” (Philippians III); and, “We
are a sweet savor of Christ” (II Corinthians II). And indeed it is fitting that at the end
of this sacred song, mention is made of his ascension and the ensuing grace, because a
little earlier, the joys of his incarnation had been desired by the bride, saying, “Who
would give you to me, my brother, sucking the breasts of my mother? The fruit of his
passion had also been brought forth, with him saying, “I raised you up under the apple
tree. And again, “For love is strong as death. Therefore, flee, my beloved, she says, and
be like a roebuck or a young stag upon the mountains of spices:

as if to say openly, “Since appearing in the flesh, you have deigned to confer upon me the
precepts and gifts of heavenly life which I always desired, now, the task of the holy
dispensation having been completed, return now to the heights, to the bosom of the Father;
yet, I beseech you, do not entirely withdraw from me the light of your frequent
visitation; but just as a roebuck or a young stag, which, though they are untamed animals,
not accustomed to human access, yet are often seen on the mountains, so I ask you to
remember to act with me, such that although you remain in the heavens bodily and do not
return to human dwellings, you nevertheless provide me with the frequent aid of your
divine presence. For in this way alone can I accomplish that great command which you gave
me as a final farewell, that I always inhabit the gardens of virtues, always make my voice
of confession and preaching heard to you. Moreover, this sentence can also, as we have
said, be not inappropriately understood concerning the daily state of the holy Church. For
the beloved indeed flees from the bride inhabiting the gardens whom he was addressing,
when to a mind intent on good actions, either the grace of virtues, which he used to
bestow, is temporarily withdrawn, or he submits it to the storms of temptations for
testing, so that she is rightly compelled to say, “How long, O Lord, will you forget me?
Forever?

How long will you turn your face away from me? etc., until the end of the psalm (Psalm
XII). He is compared to a roebuck and a young stag on the mountains of spices; when again,
as he himself judges it opportune, he places himself in the light of his protection,
either lifting the peril of besetting temptations or restoring customary gifts of virtues
which seemed to have been withdrawn. For, to pass over greater and more substantial
charismata, as an example, healing the sick, raising the dead, casting out demons, a sure
knowledge of secrets, a bright contemplation of heavenly joys and other such things, which
even in the most exceptional members of the Church can hardly always be present. For it is
evident concerning our smallness, because we can by no means always persist in the
sweetness of prayers in the same and indistinguishable way, to shed tears either for the
awareness of our guilt or for the desire of the heavenly homeland, to sympathize with a
suffering neighbor, to resist pressing temptations; so that sometimes, much striving, we
cannot use these goods, and at other times, even with less effort, we achieve abundance of
them. What is to be made of this, unless because now the beloved flees, now he revisits
our mind, with pious provision for each (somehow), so that we might grow in the progress
of virtues through the grace bestowed and learn to guard humility through the virtue
removed?

He withdraws the desired effect of virtue for a time, so that it may be held more tightly
when restored; he returns what was withdrawn, so that the mind, exercised by frequent
renewal, may stretch more fervently toward heavenly things. Therefore, what he says,
"Flee, my beloved," he speaks not by desiring; who would want to drive away from his
presence someone he loves? but rather with his will burning, mindful indeed of his custom,
whereby often leaving in the midst of discourse, he moved aside and withdrew, so that he
could be found only by diligent and long search; mindful also of his condition, because he
cannot see him continuously in this time or place of pilgrimage. What then did he add?
"Become like a roe or a young stag on the mountains of spices"; he follows by desiring and
supplicating much, knowing that this is the greatest happiness in the present life for
him, that since he cannot endure continuous vision, at least he may be consoled by
frequent visitation. Which certainly this happiness is granted only to those who, by the
contempt of earthly things and desire for heavenly joys, are deemed worthy to be called
spiritual mountains of spices.


COMMENTARY ON THE SONG OF SONGS
===============================

COMMENTARY ON THE SONG OF SONGS continued

BOOK VII: EXCERPTS FROM GREGORY THE GREAT

In the exposition of the Song of Songs, which we explained in five books (for we composed
the first volume of this work specifically against Julian, in defense of the grace of God,
which he attacked, whence he also perished with that abandoned), we followed the footsteps
of the Fathers so that in the meantime we left the works of the beloved of God and men,
our pope and father Gregory, untouched; thinking it would be more pleasant for readers if
those things which he discussed in explanation of this volume through all his scattered
works, because they are many and elaborately said, we might put all together as a single
collected volume, which we are now about to do with the help of the Lord. Therefore, let
it be believed that the seventh book in the Song of Songs, collected indeed by our labor,
but composed by the words and mind of the blessed Gregory, so that if anyone peradventure
considers our works to be rightly despicable, he may have ready for reading his sayings,
whom it is clear should by no means be despised. But if anyone also reads these of ours,
captivated by love, just as a great architect places a golden pinnacle on the marble
buildings of our smallness. However, I have heard that Paterius, a disciple of the same
blessed Pope Gregory, from the whole of holy Scripture, those things which he [Gregory]
explained in parts in his works, compiled them in order into one volume: that work if I
had at hand, I would much more easily and perfectly fulfill the pursuit of my intention;
but because I have not yet deserved to see it, I have taken care to imitate it on my own,
as I could, with the Lord's help.

From the book of Job XXVII - Let him kiss me with the kiss of his mouth. The only-begotten
Son can be designated by the mouth of God, just as He is called the arm of God because the
Father does everything through Him. Of whom the prophet says, “To whom is the arm of the
Lord revealed” (John XII)? Of whom John says, “All things were made through Him” (John I).
Thus, he may also be called the mouth, as if by the name of the mouth the word is plainly
spoken, just as we are also accustomed to say the tongue for words; so when we say the
Greek or Latin tongue, we refer to Greek or Latin words. Therefore, the mouth of the Lord
is not unreasonably understood to mean the very one through whom He speaks everything to
us. Hence the prophet says, “The mouth of the Lord has spoken this” (Isaiah LVIII). Whence
also the bride in the Song of Songs says to him: Let him kiss me with the kiss of his
mouth; as if she openly says, Let me be touched by the sweetness of the presence of my
only-begotten Redeemer Son.

Also, from the same book above - And Matthew, observing that the precepts were given by
the Lord on the mountain, says: “Opening his mouth, He taught” (Matt. V). As if he plainly
says: Then He opened His mouth, who had previously opened the mouths of the prophets.
Hence also the bride, desiring His presence, says, Let him kiss me with the kiss of his
mouth (Song I). Indeed, the holy Church has come to know as many precepts from His
teaching as if she received as many kisses of His mouth. In the exposition of the blessed
Job, book XXX – Because your breasts are better than wine. These are the breasts, that is,
the teachers, which being fixed in the chest-box, give us drink with milk, as they
themselves adhering to the secrets of the highest contemplation, nourish us with their
subtle preaching. In the exposition of the blessed Job, book XXIV – Therefore the maidens
have loved you. Sacred Scripture is often accustomed to use youth for the newness of life.
Hence, when the bride comes, it is said, the maidens have loved you (Song I); that is, the
souls of the elect renewed by the grace of baptism, who do not perish in the practice of
the old life but are adorned by the conversation of the new man.

In the exposition of Blessed Job, book XVIII - I am black, but beautiful, daughters of
Jerusalem. True preachers do not boast of the light of righteousness; but through the
grace of humility, they confess their blackness of sins. Hence also the elect Church says,
I am black, but beautiful. And John says, If we say that we have no sin, we deceive
ourselves (1 John 1). In the exposition of the Seventeenth Homily on the Gospel.-- They
made me a keeper of the vineyards, etc. This holy Church speaks of its weak members. Our
vineyards are indeed our actions, which we cultivate through daily labor. But having been
placed as keepers in the vineyards, we do not keep our own vineyard, because while we are
involved in the actions of others, we neglect the ministry of our own actions. Again in
the exposition of Blessed Job, Book XXX.-- Tell me, whom my soul loves, etc. The Lord is
fed when He delights in our actions; He rests at noon when, from the burning desires of
the reproaches' hearts, He finds refreshment in the good thoughts of His elect.

In the exposition of Blessed Job, as above.-- Unless you know yourself, O beautiful among
women, go forth, etc. She recognizes herself as beautiful among women when any elect soul,
even while placed among sinners, remembers that it is made in the image and likeness of
its Creator, so that it may walk according to the order of the likeness received. If she
does not know herself, she is driven out from the secret of her heart, scattered in
external desires; once driven out, she follows the footsteps of the flocks, for she
abandons her inner self, and is led into the broad way, following the examples of the
peoples; she no longer feeds the lambs but the kids, because she intends not to nourish
innocent thoughts of the mind, but to nurture the depraved impulses of the flesh. In
exposition on blessed Job, book XXXV.-- While the king was at his table, my nard gave
forth its fragrance. The virtues of those who are advancing become known to other men, as
if with a sweetness they exude a fragrance. It is therefore that it is said through Paul,
We are the sweet aroma of Christ to God (II Cor. II). Hence, the holy Church, having
perceived the fragrance of sweetness in its elect, speaks in the Canticles, saying: While
the king was at his table, my nard gave forth its fragrance; as if it were to say more
clearly, As long as the king remains hidden from my sight in the concealed rest of
heavenly secrecy, the lives of the elect are exercised in wondrous fragrances of virtues,
so that though it does not yet see him whom it longs for, it burns more intensely with
desire. For while the king is set at his table, my nard gives forth its fragrance, while
the Lord is at rest in His own blessedness, the virtue of the saints in the Church
administers to us the grace of great sweetness.

In exposition on Ezekiel, Homily III, part II.-- Sustain me with flowers, strew me with
apples, for I am faint with love. To one who loves her spouse dearly, there is a singular
consolation in the delay of life here present if, through what defers her sight of Him,
the souls of others advance by her word and are inflamed with the torches of love toward
the heavenly spouse. Hence in the Canticles the bride says, Sustain me with flowers, strew
me with apples, for I am faint with love. For what are flowers but souls beginning the
good work and spreading the scent of heavenly desire? What are the apples from the
flowers, but already perfected minds of the good, who reach the fruit of a good work, from
the beginning of holy propitiation? Therefore, she who languishes with love seeks to be
sustained by flowers, strewed with apples, because if she is not yet allowed to see Him
whom she desires, it is a great consolation to her if she can rejoice in the progress of
others. Therefore, the soul languishing with holy love is sustained by flowers and apples,
so that she may rest in the good work of her neighbor, who is still unable to contemplate
the face of God.

In the Exposition on the Blessed Job, Book VI, according to the interpreters of the LXX.
-- I am wounded by love. My soul is ailing and, having been laid low by the blind love of
this exile, neither saw the Lord nor sought to see Him. But struck by the darts of His
love, she is wounded in her deepest affections with a sense of piety; she burns with a
desire for contemplation, and in a wondrous way, is brought to life through her wound, who
previously lay dead in salvation. She yearns, she gasps, she even desires to see, whom she
fled from. Thus, through the wound, she is brought back to salvation, who, for the sake of
the security of inner peace, is recalled to the perturbation of her love. In the Codex of
the Shepherd's Rule, under the title.-- His left hand is under my head, etc. The Church
places God's left hand, that is to say, the prosperity of present life, as if under her
head, which she presses with the intention of the highest love. But God's right hand
embraces her, because under His eternal blessedness, she is wholly embraced with devotion.
Hence also it is written, "Thy right hand, O Lord, has dashed in pieces the enemy" (Exod.
XV). For the enemies of God both advance by His left hand and are broken by His right
hand; because often the present life elevates the wicked, but the coming of eternal
blessedness condemns them.

In the Exposition of the Gospel Homily XXVIII.-- Behold, he comes leaping upon the
mountains, skipping over the hills. In coming to our redemption, the Lord made, so to
speak, certain leaps. Do you wish, dearest brothers, to know his very leaps? He came from
heaven into the womb, from the womb into the manger, from the manger to the cross, from
the cross to the tomb, from the tomb he returned to heaven. Behold, to make us run after
Him, He made certain leaps for our sake out of the manifested truth in the flesh; He also
rejoiced as a giant to run His course (Psalm XVIII), so we might say to Him from the
heart: "Draw me after you, and we will run in the fragrance of your ointments." In expos.
Ezechielis, Hom. I, part. II.-- Behold, he stands behind our wall. The Holy Church, openly
desiring now to see the Lord under the voice of the bride, says: Behold, he stands behind
our wall. For he who revealed to human eyes what he assumed from mortality, and remained
invisible in himself, stood as if behind a wall to those seeking to see him openly;
because he did not present himself to be seen clearly in majesty, as if he stood behind a
wall, who showed the nature of humanity which he assumed; and hid the nature of divinity
from human eyes. Whence it is also added there, Looking through the windows, peering
through the lattice; for whoever looks through windows or lattices, is neither seen
wholly, nor wholly unseen. Thus indeed the Redeemer was made before the eyes of the
doubters, because if, performing miracles, he had suffered nothing as a man, God would
have clearly appeared to them; and again, suffering as a man, if he had done nothing as
God, he would have been thought a man. But because he both did divine things, and endured
human things, he looked out to men as if through windows or lattices, so that God appeared
from the miracles, while he lay hidden from the sufferings, and man was discerned from the
sufferings, yet nevertheless was recognized to be beyond man from the miracles.

In expos. beati Job, lib. XXVII.-- Arise, hasten, my beloved, my beautiful one, and come.
Because the holy preachings will cease with the present life, that is, rains with winter
will desist, rightly is said by the voice of the bridegroom to the departing soul and
hastening to the eternal summer: Arise, hasten, my beloved, my beautiful one, and come;
for now the winter is past, the rain is over and gone. For with winter passing, the rain
recedes, because with the present life being completed, in which we were bound by the
cloud of ignorance, the torpor of corruptible flesh, all the ministry of preaching ceases.
For we will see more clearly through ourselves then what we now hear more obscurely
through the voices of the saints. "Arise, make haste, my love, my dove, etc. Whether it is
the holy Church, or each individual soul chosen for the heavenly spouse, it is a friend
through love, a dove through the spirit, and beautiful through the beauty of morals: when
it is led out from the corruption of the flesh, without doubt winter has passed for it,
because the lethargy of the present life departs. The rain also is gone and departed,
because when it is led out to contemplate the omnipotent Lord in His substance, the drops
of words will no longer be necessary, so that the rain of preaching should be poured. For
what it could hear less, it will see more. Then flowers appear on the earth, because when
the soul begins to taste some beginnings of the life of eternal beatitude, it already
perceives in the flowers what it will more abundantly have in the fruit after it has
departed. Therefore, it is also said there, The time of pruning has come. In pruning,
indeed, the barren branches are cut off so that those which prevail may bear fruit more
abundantly. Therefore, the time of our pruning will have come when we abandon the barren
and harmful corruption of the flesh, so that we may reach the fruit of the soul. This
fruit will be most abundant for us, the vision of God."

In the exposition on the Twenty-Fifth Homily of the Gospel.— On my bed through the nights
I sought him whom my soul loves, etc. We seek the beloved on the bed when, in the slight
rest of this present life, we sigh with the desire of our Redeemer. We seek through the
night, because although the mind is already awake in Him, yet the eye still is dim. But
the one who does not find the beloved must rise, go around the city, that is, mentally and
inquisitively go through the holy Church of the elect. Seek him through the streets and
squares, that is, look at those walking through narrow and wide paths, so that if one
might find any traces in them, one might investigate: because there are some even in
secular life who have something of virtuous action to imitate. While we are seeking, the
watchmen who guard the city find us, because the holy Fathers, who guard the decrees of
the Church, come to meet our good pursuits, to teach us by their word or writing: when we
pass them by a little, we find whom we love, because our Redeemer, though a man in
humanity among men, was nevertheless above men in divinity. Therefore, when the watchmen
are passed, the beloved is found, because when we see that the prophets and apostles are
beneath Him, we consider that He, by nature God, is above men. Therefore, he is sought
first not to be found, so that afterward, when found, he may be held more tightly.

Additionally, in the exposition on the Blessed Job, Book Eighteen.—When the Church was
seeking its Redeemer, it did not wish to set its hope on these ancient preachers; thus it
says, After I had passed by them a little, I found him whom my soul loves: for it could
not find Him if it had not passed by these. Similarly, in the Exposition of Ezekiel,
Homily VI, part II, the bride in the Song of Songs speaks anxiously with holy desires,
saying: On my bed by night I sought him whom my soul loves. I sought him, but did not find
him. For she seeks her beloved on her bed when in her own rest and leisure she longs to
see the Lord, already desires to go out to Him, and sighs to be free from the darkness of
the present life. But she seeks Him and does not find Him, because although she desires
with great love, it is still not granted to her to see whom she loves.

What is this that comes up through the desert, etc.? The holy Church of the elect, when it
lifts itself with burning love in holy prayers from this world, ascends through the desert
that it abandons. But how it ascends, it adds: Like a column of smoke from aromatics.
Smoke arises from incense; and through the Psalmist it is said, Let my prayer be directed
like incense in Your sight (Psalm 140). Smoke is accustomed to bring forth tears.
Therefore, smoke from aromatics is the compunction of prayer, conceived from the virtues
of love. Nevertheless, this prayer is called a small column of smoke because it seeks only
heavenly things from God. Thus it progresses straight, so that it is not turned back by
earthly and temporal desires for earthly pursuit. And it should be noted that it is not
called a rod, but a small rod, because sometimes in the ardor of compunction, the force of
love burns with such subtility that even the mind that has deserved to be enlightened
cannot comprehend it. It is indeed well said, Of myrrh and frankincense. For frankincense
is burned to the Lord as a sacrifice according to the law. Through myrrh, however, dead
bodies are preserved so that they do not decompose by worms. Therefore, they offer a
sacrifice of myrrh and frankincense, who afflict the flesh so that the vices of corruption
do not dominate them; and they burn a fragrant incense in the sight of the Lord, the
sacrifice of their love.

Thus, myrrh, because they torment themselves and in torment keep away from vices; and
frankincense, because they love the vision of God, to which they ardently desire to
attain, and offer themselves to Him in holy virtues. Hence it is also added there, And all
the powder of the perfumer. The perfumer's powder is the virtue of good deeds. And it
should be noted that the virtues of good deeds are called powders, not pigments: for when
we undertake any good actions, we reflect upon them and consider with the judgment of
reflection whether there is anything wrong in them, we make powder from pigments, so that
we may more subtly inflame our work to the Lord through discernment and love. In expositon
of blessed Job, book VII.-- Behold the bed of Solomon, sixty mighty men, etc. The strength
of the righteous is to conquer the flesh, to oppose personal pleasures, to extinguish the
delight of present life, to love the harshness of this world for eternal rewards, to
despise the allurements of prosperity, to overcome the fear of adversity in the heart.
Therefore, sixty mighty men from the strongest of Israel encompass the bed of Solomon,
because the saints each contemplate without any doubt the internal rest of desire. In
exposition of blessed Job, book XIX.-- All holding swords and extremely skilled in battle.
What is figured by the sword in divine Scripture, Paul has revealed, saying: And the sword
of the Spirit, which is the Word of God. But Solomon does not say, All having, but
holding, because indeed the Word of God is not only marvelous to know but to do. For he
has but does not hold the sword, who indeed knows divine speech but neglects to live
according to it. And he cannot be skilled in battle who exercises the spiritual sword he
has in no way: for he is altogether insufficient to resist temptations.

In exposition of blessed Job, book XX.-- Everyone’s sword upon his thigh, etc. Nocturnal
fears are the snares of hidden temptations; the sword upon the thigh is a vigilant guard,
pressing down the allure of the flesh. Therefore, lest nocturnal fear, that is, hidden and
sudden temptation, creeps upon us, it is necessary that the sword placed over the thigh of
our custody presses. For holy men are so certain of hope as they are always suspicious of
temptation; as it is said to them, Serve the Lord in fear, and rejoice with trembling, so
from hope there is rejoicing, and from suspicion trembling is born. On the same topic in
the book of Pastoral Rule, title, book VI.--The sword is placed on the thigh when, by the
sharpness of holy preaching, the evil suggestion of the flesh is tamed. Through the night
indeed the blindness of our infirmity is expressed, for whatever adversity impends at
night is not seen. Therefore, each one's sword is on his thigh because of the fears of the
night, because, evidently, holy men, while fearing those things which they do not see,
always stand ready for the intention of battle.

In the exposition of Ezekiel, Homily III, part II.-- King Solomon made for himself a
carriage from the trees of Lebanon, etc. Nor should it be believed that Solomon, a king of
such great majesty, who abounded with such immense riches that the weight of his gold
could not be estimated, and silver was not valued in those days, would have made a wooden
carriage for himself. But Solomon is our peaceful one, who made a carriage for himself
from the trees of Lebanon; for the trees of Lebanon, notably cedar wood, are very
incorruptible. Therefore, the carriage of our King is the holy Church, which is built from
the strong Fathers, as from incorruptible cedar woods with minds. It is rightly called a
carriage, because it bears souls daily to the eternal banquet of its Creator; to which
carriage silver columns are made, because the preachers of holy discourse shine with
light. Moreover, with the silver columns, there is a golden recliner, for by what is
clearly spoken by the holy preachers, the minds of the listeners find the gleam of
intimate charity, in which they recline internally: for by what they hear brightly and
plainly, they rest in what shines in the heart. The silver columns and the golden recliner
are made, because by the light of the discourse, the clarity of rest is found in the mind.
For that inner brightness now radiates the mind, so that by intention it rests there,
where the grace of preaching is not required.

But to that which is shown brightly within, what manner of ascension is added, he
immediately subjoins, when he says of the same carriage: He says, a purple ascent. True
purple, because it is stained with blood, is deservedly seen in the color of blood; and
because a great multitude of the faithful in the beginning of the nascent Church came to
the kingdom through the blood of martyrdom, our King made a purple ascent in the carriage,
because one reaches the bright within through the tribulation of blood. What then is to be
done concerning us? What hope will there be if no one reaches the kingdom unless he
possesses the highest virtues? But our consolation is also present. Let us love God as
much as we can; let us love our neighbor, and likewise, we shall belong to the carriage of
God, because, as it is written there, he paved the middle with charity. Therefore, have
charity, and without doubt, you will reach there where the silver column is erected, and
the purple ascent is held. For it is shown openly that this is said for our infirmity when
he immediately adds there, Because of the daughters of Jerusalem. For the word of God,
which says not sons but daughters, what else has he marked by the female sex, if not the
weakness of minds?

In the explanation of blessed Job, book IX.-- How beautiful you are, my friend! etc. He
speaks of her beauty, and repeats her beauty, because she has one kind of beauty in her
behavior, by which she is now seen, and another kind in her rewards, into which she is
then elevated through the sight of her Creator: whose members, indeed, all the elect are,
because they walk simply to everything. Her eyes are called doves, because they shine with
great light, because they glitter with the wonders of great signs; but how great is this
miracle, which can be seen? That internal miracle is more marvelous, which cannot be seen;
about which it is openly added, "Except that which lies hidden within." For indeed, the
glory of a visible work is great, but the incomparable glory of a hidden reward is far
greater. In the explanation of blessed Job, book III.-- Like a scarlet ribbon, your lips,
bride, etc. A ribbon ties up the hair of the head. Thus, the lips of the bride are like a
ribbon, because by the exhortation of the holy Church, all the diffuse thoughts in the
minds of the listeners are bound, so that they do not disperse loosely, nor spread
themselves out through illicit things, nor do scattered thoughts lower the eyes of the
heart, but they gather themselves to one intention, as a ribbon of holy preaching ties
them. How rightly he also asserts it to be scarlet, because the preaching of the saints
burns solely with the fire of charity.

In the explanation of blessed Job, book XXXIII.-- Your teeth are like a flock of shorn
sheep, etc. We understand the teeth of the holy Church to be those who, through their
preaching, crush the hardness of sinners; who are aptly compared to shorn and washed
sheep, because taking up an innocent life, they have laid aside the old fleeces of their
former conversation in the washing of baptism. In the exposition of Ezekiel, Homily IV,
part II.-- Just as the tower of David is your neck, etc. In the neck is the throat, in the
throat is the voice. What, therefore, is signified by the neck of the holy Church, if not
its sacred words? In which, when a thousand shields are remembered to be hanging, through
this perfect number, the universal number is shown, because all our fortification is
contained in the sacred word. For there are God's commandments, there are examples of the
righteous. Therefore, in the neck of the Church, that is, in the preaching of the sacred
word, which for its fortification and height is said to be like the tower of David, a
thousand shields hang, because as many as the commandments there, so many are also the
protections of our heart. Behold, indeed, to stand against hasty and fierce powers, we
find in this tower the armor of our mind, so that from there we take the commandments of
the Maker, from there we take the examples of those who precede, through which we are
armed invincibly against our adversaries. And it is worth noting that it is said to be
built with bulwarks: for bulwarks do what shields do, because both protect the one who
fights; but there is a difference between the two, because we can move the shield for our
protection wherever we wish; however, we can be defended by bulwarks, but we cannot move
them; the shield is in the hand, but the bulwark is not held.

What, then, is the difference between bulwarks and shields, except that in the sacred word
we partly read the miracles of predecessors and hear the virtues of good works? Thus,
those miracles testify what they said about God because they would not do such things
through Him unless they spoke the truth about Him. And their operations testify how pious,
how humble, how kind they were. What, therefore, are their miracles, if not our bulwarks?
For we can be protected by them, and yet we do not hold them in the hand of our free will;
for we cannot perform such things. However, the shield is in the hand and defends, because
the virtue of patience, the virtue of mercy, with preceding grace, is both in the power of
free will and protects from the danger of adversity. In the exposition of Blessed Job,
Book XXIV.-- Your two breasts, etc. What are the two breasts, if not both peoples coming
from Judea and the Gentiles, who are fixed in the body of the holy Church, through the
intention of wisdom, deep in the heart's secret? From this people, those who are chosen
are therefore compared to young goats and fawns because through humility, they understand
themselves to be depraved and sinful; but running through charity, they overcome any
obstacles from temporal hindrances, and with leaps of contemplation, ascend to higher
things; so that they may do this, they observe the examples of preceding saints, whence
they are referred to as feeding among lilies. And what is represented by the lilies if not
the life of those who truly say, We are the sweet aroma of Christ to God (II Cor. II)?
Therefore the chosen ones, so that they may prevail to attain the highest things, eagerly
thirst to see the Lord, spurred by the shining and fragrant life of the righteous; they
burn with the flames of charity from the contemplation of Him, but since they are placed
in this life, they cannot yet achieve it, and are nourished in the meantime by the
examples of the preceding fathers. Hence appropriately the time of the feeding on lilies
is defined there, as it is said, Until the day breathes and the shadows flee: for as long
as we need to be refreshed by the examples of the righteous, until we pass the shadows of
this present mortality with the eternal day breathing; when the shadow of this temporality
passes, and mortality is lowered, because we perceive the inner light of that day, we no
longer desire to be inflamed to His love through the examples of others. But now, because
we cannot yet see Him, it is necessary that we are greatly stirred by observing the
actions of those who have perfectly followed Him.

In the exposition of Blessed Job, Book XVII.-- You will be crowned from the head of Amana,
etc. What is signified by the name of lions other than demons, which rage against us with
the most atrocious cruelty of wrath? And because sinners have been called to faith, whose
hearts were once the dens of lions, while it is believed that the Lord conquered death by
their confession, he is crowned as if from the dens of lions. For the reward of victory is
a crown. Therefore, the faithful offer him a crown as often as they confess that he
conquered death by the resurrection. In the exposition of Blessed Job, Book XV.-- Honey
and milk under your tongue. Many of the righteous, when they see some acting perversely,
who should be struck with harsh rebukes, take up the sharpness of the tongue; but they
hide kindness under the tongue of their mind. Whence it is said by the voice of the
bridegroom of the holy Church, Honey and milk under your tongue. For those who do not wish
to reveal the sweetness of their mind to the weak but strike them with a certain harshness
in speaking, yet amidst harsh words secretly interject some sweetness: these evidently
have sweetness not on the tongue but under the tongue; because amidst the harsh things
they utter, they emit some gentle and sweet words by which the mind can be refreshed by
kindness.

In the Codex of the Pastoral Rule, Title XV.-- Your shoots are a paradise of pomegranates.
What is signified by pomegranates if not the unity of the faithful? For just as in a
pomegranate, under one outer rind, many seeds are enclosed within, so the unity of faith
encompasses the countless peoples of the holy Church, whom the diversity of merits holds
within. In exposition of the blessed Job, book XXVII.-- Rise, north wind, and come, south
wind. By the south wind, which is certainly a warm wind, the Holy Spirit is rightly
designated, by which each person, while touched, is liberated from the numbness of his
iniquity. Hence it is well said in the Song of Songs, Rise, north wind, and come, south
wind, blow through my garden, and let its fragrances flow forth. For the north wind is
ordered to rise, so that certainly the spirit who constrains the hearts of mortals, the
adversary spirit, flees. For the south wind comes and blows through the garden so that its
fragrances may flow forth because through the advent of the Holy Spirit, while the mind of
man is filled by it, soon the renown of virtues is scattered, so rightly now the language
of the saints, as if a garden blown through by the south wind, says, We are the good
fragrance of Christ (II Cor. II).

In exposition of Ezekiel, Homily II, part II.-- I sleep, but my heart is awake. The
sweetness of the contemplative life is very lovable, which snatches the soul above itself,
reveals the heavenly things; it shows that earthly things ought to be despised, makes
spiritual things clear to the eyes of the mind, hides corporeal things. Hence it is well
that the Church says in the Song of Songs, I sleep, but my heart is awake. For one sleeps
with a vigilant heart, who, by advancing in inner contemplation, rests from restless
external work. Likewise in exposition of the blessed Job, book XXIII, as above.-- I sleep,
but my heart is awake. As if saying: While I lull the external senses from the worries of
this life, with a free mind I more vividly recognize internal things. Externally I sleep,
but internally I am awake, because while I do not feel external things as such, I
skillfully apprehend internal things.

In the exposition of the Gospel, Homily XXV.-- My soul is melted, etc. The mind of a man
who does not seek the appearance of his Creator is badly hardened, because it remains cold
in itself. But if it begins to burn already with the desire to follow whom it loves,
melted by the fire of love, it runs. It becomes anxious with desire, all things that once
pleased in the world become worthless; nothing outside the Creator is pleasing, and what
previously delighted the mind, afterward becomes exceedingly burdensome. Nothing consoles
its sorrow, as long as what is desired is not yet seen. The mind grieves, even light
itself is wearisome; and with such a fire in the mind, the rust of guilt is melted away,
and the soul, incensed as in the manner of gold, because through use its appearance was
lost, through burning it shines. In the exposition of blessed Job, book XXVII.-- They
found me, the watchmen who go about the city, etc. The watchmen find the seeking bride and
wound her, because when the diligent teachers find any soul already seeking the appearance
of her Redeemer, they wound it with the arrows of heavenly love through the word of
preaching; and if any covering from the old conversation still clings to it, they strip it
away, so that having been freed from such a burden, the one sought by her may be found
sooner.

In the exposition of blessed Job, book XXXIV.-- His head is the finest gold. Because the
head of Christ is God. Truly, nothing in metals is more shining than gold: the head of the
bridegroom is called gold, because his humanity rules us with the brightness of his
divinity. In the exposition on Ezekiel, Homily VIII: "You are beautiful, my friend, etc.
Because Jerusalem is interpreted as the vision of peace, by whose name the heavenly
homeland is expressed, the holy Church is called sweet and beautiful as Jerusalem, because
the desire of its life is compared to the vision of intimate peace, so that in that which
it loves its author, which desires to see its form, of which it is written, 'On whom the
angels long to look' (I Peter I), by the very desires of its love, it is said to be
similar to the angels. As much as it is beloved by God, it strives to be as terrifying to
evil spirits. How it is terrifying is shown by the following comparison, that is, as an
orderly array of camps. Why is the holy Church so to be feared by its enemies, like an
array of camps? This comparison is not made without great understanding, and therefore
must be examined carefully. We know and it is established that an array of camps is shown
to be terrifying to their enemies when it is so tightly packed and dense that it appears
to be unbroken in any place: for if it is arranged in such a way that an empty space is
left through which the enemy can enter, indeed it is no longer terrifying to its enemies.
And so we, when we set up our battle line against evil spirits, must by all means be
united and tightly bound by charity, so that we may never be found disrupted by discord,
because however good the works may be among the good, if charity is lacking, a place is
opened in the line by the evil of discord, through which the enemy can enter to strike
us."

Hom. IV Ezech., part. II.-- "As the rind of a pomegranate, your cheeks without your hidden
things. The cheeks are the spiritual parts of the holy Church, which now shine in her with
miracles, and appear venerable as in her face. For when we see many performing wonders,
prophesying future events, perfectly abandoning the world, burning with heavenly desires,
the cheeks of the holy Church blush like the rind of a pomegranate. But what is this,
compared to what is written, 'What eye has not seen, nor ear heard, nor has it entered
into the heart of man, what God has prepared for those who love him' (I Cor. II)?
Therefore, when he admired the cheeks of the Church, he added, 'Without your hidden
things,' as if to say clearly, 'Indeed, those things which are not hidden in you are
great; ineffable indeed, those which are hidden.'" In expos. beati Job, lib. XXIX.-- "Who
is this that comes forth as the dawn rising? The holy Church, desiring the rewards of
heavenly life, is called the dawn because, while she forsakes the darkness of sins, she
shines with the light of righteousness. However, we have something more subtle to
consider: the dawn and twilight indeed announce that the night has passed, yet they do not
show the full brightness of day, but while they drive away the night, they embrace the
coming day, holding light mixed with darkness. What, therefore, are all of us who follow
the truth in this life, but the dawn or twilight? Because we already perform some things
that shine, yet in some respects we still are not free from the remnants of darkness."

In expos. beati Job, lib. XXX.-- "Your nose is like the tower of David, etc. Through the
nose, we discern smells and stenches; and what does the nose signify but the prudent
discernment of the saints? Indeed, a watchtower is placed high so that an approaching
enemy may be seen from afar. Thus rightly is the nose of the Church said to be like a
tower in Lebanon, because the prudent discernment of the saints, while it carefully looks
around, set high up, detects sin before it comes, and, by vigilantly noting it beforehand,
avoids it strongly." In the exposition of Ezekiel, from the aforementioned, Homily XI.--
Therefore, in order for the truth of preaching to be preserved, it is necessary to uphold
the height of living. Hence, rightly so, it is said in the Song of Songs in the voice of
the holy Church's spouse, "Your nose is like the tower of Lebanon." What kind of praise is
it, my brothers, that the nose of the bride is compared to a tower? But since we always
discern odors and stench through the nose, what is indicated by the nose except the
discrimination of watchmen? The nose is notably said to be like the tower of Lebanon
because the discretion of leaders should indeed be fortified and always consist of
vigilance and loftiness of life; that is, not lying in the valley of weak action. For just
as a tower is placed on a mountain for the purpose of watching so that enemies coming from
afar may be seen, so the life of the preacher should always remain fixed on high, in order
that, like the sense of smell, it may discern the stench of vices and the fragrance of
virtues; foresee the incursions of evil spirits from afar, and through his prudence
protect the souls entrusted to him.

In the exposition of the blessed Job, book XII.--Let us see if the vineyard blossoms, if
the flowers bring forth fruits. Vineyards blossom when the minds of the faithful propose
good works; but they do not bear fruit if they are overcome by certain terrors and weaken
from what they had proposed. Therefore, it is not enough to see if the vineyards are
blossoming but if the flowers have strengthened to bring forth fruit, because it is not
surprising if someone begins good, but it is very marvelous if one endures in good work
with right intention. In the exposition of the blessed Job, book XXVI.--"Who is this who
ascends from the desert, flowing with delights?" Clearly, unless the holy Church overflows
with the delights of God's words, it cannot ascend from the desert of the present life to
higher things. Therefore, it flows with delights and ascends, because, while being
nourished by mystical understandings, it is daily lifted up to contemplate higher things.

In the exposition of the blessed Job, book XVIII, according to the LXX Interpreters.--"Who
is this who ascends whitewashed?" Because the holy Church does not naturally possess the
heavenly life, but, with the coming of the Spirit, is adorned with the beauty of gifts, it
is remembered not as white but as whitewashed. In exposition of the blessed Job, book
XXX.-- Place me as a seal upon your heart. Therefore, a seal is placed on things lest they
be desecrated by the presumption of thieves. Thus, the bridegroom is placed on the heart
as a seal when the mystery of his faith is impressed upon the custody of our thoughts, so
that the unfaithful servant, indeed our adversary, when he considers the signs of faith,
does not presume to break through by testing him. In exposition of the Gospel, Homily
VII.-- Because love is as strong as death. Just as death destroys the body, so is the
charity of eternal life killed by the love of corporeal things: for he who is perfectly
absorbed by it is rendered insensible to earthly external desires.

In exposition of the blessed Job, book XIX.-- Our little sister is immature and does not
have breasts. As the age of each human being, so is the age of the holy Church described:
indeed, she was little then, when she, fresh from birth, could not preach the word of
life. Hence it is said of her, Our little sister is immature and does not have breasts,
because indeed the holy Church, before advancing through the increase of virtue, could not
provide the breasts of preaching to the lowliest of listeners. But the mature Church, when
united with the word of God, filled with the Holy Spirit, is fruitful in the conception of
children through the ministry of preaching, whom she brings forth by exhorting, delivering
by converting. Of this age of hers, it is said to the Lord, The young maidens loved you.
Indeed, all those churches which make up the one catholic church are called young maidens,
not ancient through fault, but new through grace; not barren from old age, but appropriate
in the age of the mind for spiritual fecundity.

In the exposition of Ezekiel, Homily II, Part II.-- You who dwell in the gardens, friends
listen, let me hear your voice. In the gardens, the holy Church dwells; in the gardens,
each soul abides, which is already filled with the greenness of hope and good works. For
the hope of this age is dry, because all things that are loved here wither away hastily;
and Peter the apostle warns us to hurry up, saying, To an inheritance incorruptible,
undefiled, and unfading. Therefore, whoever already dwells in the gardens must make their
voice heard by their bridegroom, that is, emit the song of good preaching in which he whom
they desire may delight. Friends listen, namely all the chosen ones; who, in order to
revive to the heavenly homeland, desire the words of life. In the exposition of blessed
Job, book XVII.-- Flee, my beloved, We say something flees from us whenever what we wish
to remember does not come to our mind. We say something flees from us when what we wish is
not held in memory. Therefore, the holy Church, after describing the death and
resurrection of the Lord and his ascension, cries out to him filled with a prophetic
spirit, Flee, my beloved, flee. As if to say, You who have become comprehensible in the
flesh, by your divinity exceed the understanding of our senses, and remain
incomprehensible to us in yourself.


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Where each text comes from, and the licence under which it may be reused.

COMMENTARY ON PROVERBS English: a modern English version prepared for SermonIndex with the
help of artificial intelligence, working from the Latin text printed in Migne’s Patrologia
Latina, volume 91 (Parabolas Salomonis), and released under CC BY-SA 4.0. SermonIndex has
divided the text into chapters and short sections and marked the Bible verse at the head
of each section where the Latin gives one. Licence: CC BY-SA 4.0.

COMMENTARY ON THE SONG OF SONGS English: a modern English version prepared for SermonIndex
with the help of artificial intelligence, working from the Latin text printed in Migne’s
Patrologia Latina, volume 91 (Allegorica expositio in Cantica canticorum), and released
under CC BY-SA 4.0. SermonIndex has divided the text into chapters and short sections and
marked the Bible verse at the head of each section where the Latin gives one. Licence: CC
BY-SA 4.0.