Sermons on the Song of Songs

“Show me, O Thou Whom my soul loveth, where Thou feedest, where Thou liest in the mid-day, lest I begin to wander after the flocks of Thy companions.”

“Show me, O Thou Whom my soul loveth, where Thou feedest, where Thou liest in the mid-day.” “Show me why Thou judgest me so,” exclaims another voice, that, namely, of holy Job, wherein, however, he does not find fault with the sentence pronounced against him, but merely inquires the cause, desiring instruction in the truth rather than deliverance from his afflictions. The Psalmist likewise makes a similar prayer in these words, “Show, O Lord, Thy ways to me and teach me Thy paths.” And what he means by “ways” and “paths” he explains in another place, where he says, “He hath led me on the paths of justice.” These three things, therefore, the soul that is devoted to God’s service will constantly seek, viz., justice, and judgment, and the place where her Bridegroom’s glory dwelleth, as the way in which she should walk, the landmarks wherewith she should guide her progress, and the home whither she should direct her steps. Of this home we read in the Psalms, “One thing I have asked of the Lord, this will I seek after: that I may dwell in the house of the Lord all the days of my life.” Also, “I have loved, O Lord, the beauty of Thy house; and the place where Thy glory dwelleth.” Of the other two, namely, justice and judgment, the same inspired author says, “Justice and judgment are the preparation of Thy throne.” Rightly then, does the devout soul seek these three things, since they are nothing else than the throne of God and the “preparation” of His throne. And it is the glorious prerogative of the Spouse that all alike concur to the consummation of her virtue, so that she is rendered beautiful by the form of justice, cautious by the knowledge of judgment, and chaste by the desire of the Bridegroom’s presence or glory. Such assuredly the Spouse of the Lord ought to be, beautiful, enlightened, and chaste. Therefore, this petition, which I have put last, has for object a knowledge of the Bridegroom’s dwelling. For the Spouse requests of Him Whom her soul loveth, that He would show her where He feedeth, where He lieth in the mid-day.

And notice, in the first place, how beautifully she distinguishes the love of the spirit from the love of the flesh; for, whilst desirous to designate her Beloved by affection rather than by name, she nevertheless does not simply say, “Thou Whom I love,” but, “O Thou Whom my soul loveth”; and thus she gives us to understand that her love is spiritual. In the next place, consider diligently what is that which pleases her so much is the place of His pasturage. Nor should you pass over without examination what she says of the meridian hour, and the fact that she inquires particularly about the place where He at one and the same time feeds and reposes, which is a sign of great security. For, as I think, the words “where Thou liest” are added in order to signify that in this place there is no need to stand and to keep watch and ward over the flock, since even whilst the shepherd lies down to repose in the shade, the sheep in safety may wander at will over the pastures. Happy land where the sheep go in and out as they please with nothing to make them afraid! Who will grant me that I may behold you, O most blissful flock, that I may feed on the celestial mountains with the ninety-nine, which, as we read, the Divine Pastor left there whilst He graciously descended to seek the one that had strayed from Him! Securely, no doubt, does He recline close to that flock, since He did not hesitate even to withdraw to a distance from it, knowing that He left it in safety. With good reason, then, does the Spouse sigh after those heavenly hills. With good reason does she yearn for that place of pasture and peace, of tranquillity and security, of exultation, of wonder, and ecstatic bliss. For even I who, miserable man that I am, still sojourn here at so great a distance from that “land of delights,” and salute it only from afar—behold, even I am moved to tears at the thought of it, and feel excited to make my own the sentiments and words of those who said, “Upon the rivers of Babylon, there we sat and wept when we remembered Sion.” I, too, feel prompted to cry with the Spouse and with the Psalmist, “Praise thy God, O Sion, because He hath strengthened the bolts of thy gates, He hath blessed thy children within thee; Who hath placed peace in thy borders, and filled thee with the fat of corn.” Who would not desire to feed there where he finds peace, fatness, and fulness? That place can surely know neither fear, nor want, nor weariness. For there is a safe abode in paradise, sweet food in the Word Divine, abounding wealth in eternity.

We also have the Word in this place of our sojourning, but the Word made flesh. And truth is set before us, but under a sacramental veil. The angels feed on the fatness of the corn and eat their fill of the pure grain. But we, whilst here below, have to be satisfied with the husk of a Sacrament, with the bran of the Flesh, with the chaff of the letter, with the dark shroud of faith. And these are the things whose taste brings death if they be not seasoned in some degree with the first fruits of the Spirit. Assuredly I shall find “death in the pot” unless its contents are sweetened with the meal of the Prophet. For without the Spirit the Sacrament is received unto judgment, the Flesh profiteth nothing, the letter killeth, and faith is dead. But “it is the Spirit that quickeneth” these elements so that I may live by them. Yet, however abundantly enriched with spiritual grace, the husk of the Sacrament can never surely taste as sweet as the fatness of the pure grain, nor faith as vision, nor the memorial as the unveiled presence, nor time as eternity, nor the reflection as the Face, nor the form of a servant as the Figure of God. For in all matters of this nature, I am rich indeed in faith, but poor in understanding. And unquestionably faith and understanding have not an equally pleasant flavour, since the former stands for merit and the latter for reward. You perceive, therefore, my brethren, that there is as great as difference between the spiritual food of the blessed above and that of sojourners here below, as there is between the places of their habitation; and that, as the heavens are exalted above the earth, so are the blessings poured out upon dwellers in paradise superior to those bestowed upon mortal men.

Let us hasten, then, my children, let us hasten to that safer place, to that sweeter pasture, to those richer and more fertile fields. Let us hasten thither where we may dwell without fear, abound beyond the possibility of want, feast without satiety. For Thou, O Lord of Sabbath, Who judgest all with tranquillity, dost likewise feed all with security in that happy land. Thou art there both Lord of Hosts and Pastor of the sheep. Therefore, Thou reclinest whilst Thou feedest Thy blessed ones. But not so with us. Thou wert standing when, looking down from heaven, Thou didst behold one of Thy little sheep—I speak of the Proto-martyr Stephen—surrounded by wolves upon earth. And hence I pray, “Show me where Thou feedest, where Thou liest in the mid-day,” that is, during the whole day; for there the whole day is as the meridian, and knows no decline. Therefore, “Better is one day in Thy courts above thousands,” because that one day has never a sunset. But perchance it had a sunrise when the “sanctified day dawned upon us,” “through the bowels of the mercy of our God in which the Orient from on high hath visited us.” Then, truly “we received Thy mercy, O God, in the midst of Thy temple,” when “in the midst of the shadow of death,” the light of the dayspring suddenly broke upon us, and “in the morning we beheld the glory of the Lord.” How “many kings and prophets have desired to see” this light “and have not seen”? Wherefore? For no other reason than because it was still night, and that longed-for morning to which mercy was promised had not yet dawned. Hence also King David made this prayer, “Cause me to hear Thy mercy in the morning; for in Thee have I hoped.”