Song of Solomon 1:2

What would any one say concerning the angers, the griefs, the various oaths, the repentances, the curses, the revenges, the manifold and dubious excuses for the failure of promises, the battle of giants in Genesis, during which He is said to scheme against those powerful …

Let no earthbound and materially minded person, however, be abashed at the mention of "kisses." Let them, on the contrary, consider that also at the moment of holy communion we receive the bridegroom's limbs, caress and embrace them, press them to our heart with our …

Mercy and truth have met each other: justice and peace have kissed. I see two things, which by coming together and meeting become one. Justice and peace have kissed. All this is fitted to the mystery of the Lord and Savior: this is the Son of God and of man, who is for us truth, mercy, peace, and justice, in whom the justice of the former people and the mercy of the latter are joined together into one peace. "For he himself," says the Apostle, "is our peace, who has made both one." This is the mystery which the Church desires, and cries out in the Song of Songs, saying, "Let him kiss me with the kiss of his mouth." This is the kiss of which the Apostle Paul says, "Greet one another with the kiss of peace."

In short, you deserve Christ's kiss and the continuance of your virginal glory forever, for these words are spoken to you: "Let him kiss me with the kiss of his mouth, for your breasts are better than wine, smelling sweet of the best ointments," and …

You deserve, in fact, to kiss Christ and to maintain forever that beauty which is your virginity, for these words are spoken to you: "Let him kiss me with the kiss of his mouth, for your breasts are better than wine, fragrant with the best …

For the son of God assumed humanity, which He put on [received] from the Church, and in return gave back His sacred flesh to be partaken of in the sacrament.

"You gave me no kiss, but she, from the moment she entered, has not ceased to kiss my feet." A kiss is a mark of love. How, then, can a Jew have a kiss, who has not known peace, who has not received peace from Christ when he said, "My peace I give you, my peace I leave unto you"? The synagogue has no kiss, but the church has, for she waited and loved and said, "Let him kiss me with the kiss of his mouth." She wished with his kiss to quench gradually the burning of the long desire that had grown with longing for the Lord's coming; she wished to satisfy her thirst with this boon.

But the church does not cease to kiss Christ's feet, and she demands not one but many kisses in the Song of Solomon, since like blessed Mary she listens to his every saying, she receives his every word, when the gospel or prophets are read, and she keeps all these words in her heart.

Therefore, this soul also desires many kisses from the Word, in order to be illuminated by the light of divine knowledge. For this is indeed the kiss of the Word, namely, the light of sacred knowledge. For God the Word kisses us when he illuminates our heart, the very core of our spiritual being, with the light of divine knowledge, by which the soul, endowed with the pledge of marital charity, joyfully and exultantly declares: "I have opened my mouth and breathed." For the kiss is the means by which lovers cling to each other and enjoy the sweetness of inner grace. Through this kiss the soul is united to God the Word, by which the spirit of the one who kisses is poured into himself: just as those who kiss each other are not satisfied with a mere touching of lips, but seem to pour their own spirit into each other. Therefore, showing not only the appearance of the Word and a certain countenance, but also loving all its inner depths, he adds to the grace of kisses: "For your breasts are better than wine, and the scent of your ointments is above all aromatic spices." She asked for a kiss: God the Word poured himself out to her entirely, and revealed his breasts to her, that is, his doctrines, and the teachings of his inner wisdom, and he filled the air with the sweet fragrance of his ointments. He says that, once captured, there is a more abundant delight in divine knowledge than in the joy of all bodily pleasure.

The third hierarchizing is that of grace above nature and diligence. When the soul is lifted higher than itself, and, having emptied itself out, receives divine illuminations, it looks above itself to what has been given to it. And out of this, it rises, or …

SERMON 2 VARIOUS MEANINGS OF THE KISS During my frequent ponderings on the burning desire with which the patriarchs longed for the incarnation of Christ, I am stung with sorrow and shame. Even now I can scarcely restrain my tears, so filled with shame am …

SERMON 1 ON THE TITLE OF THE BOOK 5. Tell us, I beg you, by whom, about whom and to whom it is said: "Let him kiss me with the kiss of his mouth.'' How shall I explain so abrupt a beginning, this sudden irruption …

SERMON 10 THE BREASTS AND THEIR PERFUMES I do not pretend that, left to myself, I can make any new discovery, for the reason that I lack sufficient depth of understanding and powers of penetration. But the mouth of Paul is a mighty and unfailing …

SERMON 12 ON THE PRECIOUS OINTMENT OF PIETY; AND ON THE REVERENCE TO BE SHOWN BY SUBJECTS TOWARD THEIR PRELATES 11. But hear a brief word on the present chapter. Whoever both inebriates with words and is fragrant with good deeds, let him consider it …

SERMON 3 ON THE KISS OF THE LORD'S FOOT, HAND, AND MOUTH 1. Today we read in the book of experience. Turn to yourselves, and let each one attend to his own conscience concerning the things that are to be said. I would like to …

SERMON 4 THE KISS OF THE LORD'S FEET, HANDS AND MOUTH Yesterday our talk dealt with three stages of the soul's progress under the figure of the three kisses. You still remember this, I hope, for today I intend to continue that same discussion, according …

SERMON 5 ON THE FOUR KINDS OF SPIRITS 5 As you know, spirits can be divided into classes: that of the animal, that of man, that of the angel, and that of God who created all the others. Each of these, with one exception, needs …

SERMON 6 ON THE SUPREME AND UNCIRCUMSCRIBED SPIRIT, WHO IS GOD: AND IN WHAT WAY MERCY AND JUDGMENT ARE CALLED THE FEET OF THE LORD 1. That the following sermon may cohere with the preceding one, do you retain what was given above, that the …

SERMON 7 INTIMACIES OF THE LOVE OF GOD I can see now that I involved myself in more work when I thoughtlessly laid myself open to your questions! After I had introduced the subject of the first kiss I went on to explain, rather protractedly, …

SERMON 8 THE HOLY SPIRIT: THE KISS OF THE MOUTH As I promised yesterday, and as you well remember, today we are to speak of the supreme kiss, that of the mouth. You must listen with more than usual attention to a theme that is …

SERMON 9 ON THE BREASTS OF THE BRIDEGROOM 1. Let us come now to the book, and give an account of the reason and sequence of the bride's words. For they hang suspended, and totter precipitously without a beginning. And therefore we must set forth …

But the Gentiles, once called, do not cease to kiss the footsteps of their Redeemer, because they continually sigh in love for him. Hence also in the voice of the bride concerning this same Redeemer it is said in the Song of Songs: "Let him kiss me with the kiss of his mouth." Rightly does she desire the kiss of her Creator, who prepares herself to serve him through love.

"You gave me no kiss; but she, from the time she entered, has not ceased to kiss my feet." A kiss is indeed a sign of love. And that faithless people did not give God a kiss, because they did not wish to love him out of charity, whom they served out of fear. But the Gentiles, once called, do not cease to kiss the footsteps of their Redeemer, because they continually sigh in love for him. Hence also in the voice of the bride concerning this same Redeemer it is said in the Song of Songs: "Let him kiss me with the kiss of his mouth." Rightly does she desire the kiss of her Creator, who prepares herself to serve him through love.

The Lord had sent angels to her, patriarchs and prophets to her, bearing spiritual gifts; but she sought to receive the gifts not through the servants of the bridegroom, but through the bridegroom himself. Let us place before our eyes the entire human race from the beginning of the world to the end of the world, that is, the whole Church, as one bride who had received pledges through spiritual gift by the Law; but nevertheless she sought the presence of her bridegroom, she who says: "Let him kiss me with the kiss of his mouth." For the holy Church, sighing for the coming of the Mediator of God and men, for the coming of her Redeemer, makes prayer to the Father, that he may send the Son and illuminate her with his presence: so that he may address the same Church no longer through the mouths of the prophets, but with his own mouth. Hence also concerning the same bridegroom it is written in the Gospel, when he sat on the mountain and spoke the words of lofty precepts: "And opening his mouth he said" (Matt. 5:2): as if it were openly said: Then he opened his own mouth, who had previously opened the mouths of the prophets for the exhortation of the Church. But behold, while she sighs, while she seeks him as though absent, she suddenly beholds him present. The grace of our Creator has this quality, that when we speak of him while seeking him, we enjoy his presence. Hence it is written in the Gospel that while Cleophas and another were speaking about him on the road, they deserved to see him present. Therefore, while the holy Church desires the bridegroom who is yet to be incarnate, still absent, she suddenly beholds him present, and adds: "For your breasts are better than wine. And the fragrance of your ointments is above all spices." The wine was the knowledge of the Law, the knowledge of the prophets. […]

22 ), which will be to me as the kisses of the mouth, sure tokens of reconciliation, as Esau's kissing Jacob was." All gospel duty is summed up in our kissing the Son ( Ps. ii. 12 ); so all gospel-grace is summed up in his kissing us, as the father of the prodigal kissed him when he returned a penitent.

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Let him kiss me with the kisses of his mouth,....

Let him kiss me, etc. - She speaks of the bridegroom in the third person, to testify her own modesty, and to show him the greater respect. Thy love is better than wine - The versions in general translate דדיך dodeyca, thy breasts; and they are said to represent, spiritually, the Old and New Testaments.

Wine was created by His first miracle (Joh 2:1-11), and was the pledge given of His love at the last supper. The spiritual wine is His blood and His spirit, the "new" and better wine of the kingdom (Mt 26:29), which we can never drink to "excess," as the other (Eph 5:18; compare Ps 23:5;

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THE Scriptural emblem of wine, which is intended to be the symbol of the richest earthly joy, has become desecrated in process of time by the sin of man. I suppose in the earlier ages when the Word of God was written, it would hardly have been conceivable that there could have existed on the face of the earth such a mass of drunken men and women as now pollute and defile it by their very presence.

THE Scriptural emblem of wine, which is intended to be the symbol of the richest earthly joy, has become desecrated in process of time by the sin of man. I suppose in the earlier ages when the Word of God was written, it would hardly have been conceivable that there could have existed on the face of the earth such a mass of drunken men and women as now pollute and defile it by their very presence. For man, nowadays, is not content with the wine that God makes, but he manufactures some for himself of which he cannot partake, at least in any abundance, without becoming drunk. Redeem the figure in our text, if you can, and go back from the drinking customs of our own day to more primitive and purer times, when the ordinary meal of a man was very similar to that which is spread upon this communion table—bread and wine—of which men might partake without fear of evil effects. But do not use the metaphor as it would now be understood among the mass of mankind, at least in countries like our own. "Your love is better than wine." In considering these words, in the spirit in which the Inspired writer used them, I shall, first of all, try to show you that Christ's love is better than wine because of what it is not. And, secondly, that it is better than wine because of what it is. Next, we will examine the marginal reading of the text which will teach us something about Christ's love in the plural—"Your loves are better than wine." And then, lastly, we will come back to the version we have before us, in which we shall see Christ's love in the singular, for the love of Christ, even when it is described in the plural, is always one—though there are many forms of it—it is always the same love. I. First, then, I want to prove to you that CHRIST'S LOVE IS BETTER THAN WINE BECAUSE OF WHAT IT IS NOT. It is so, first, because it may be taken without question.

This recorded experience gives, as it were, a Divine warrant for the desire for sensible manifestations of His presence—sensible communications of His love.

the prologue. - The Song commences with two stanzas in praise of the king (now absent) by a chorus of virgins belonging to the royal household. Expositors, Jewish and Christian, interpret the whole as spoken by the Church of the heavenly Bridegroom. Son 1:2 Let him kiss me - Christian expositors have regarded this as a prayer of the Church under the old covenant for closer communion with the Godhead through the Incarnation. Thus, Gregory: “Every precept of Christ received by the Church is as one of His kisses.” Thy love - Better as margin, i. e., thy endearments or tokens of affection are more desired than any other delights. Son 1:3 Because ... - Better, For fragrance are thine ointments good, making with the clause that follows two steps of a climax: “thy perfumes are good, thy name the best of all perfumes.” “Ointments” here are unguents or fragrant oils largely used for anointing at entertainments (compare Psa 23:5; Luk 7:46; Joh 12:3). Thy name ... poured forth - As unguents are the sweeter for diffusion, so the king’s name the wider it is known. Son 1:4 The king hath brought me - Made me a member of his household. This is true of every member of the chorus as well as of the bride. The upright love thee - Better as in the margin: uprightly do they (i. e., “the virgins” of Son 1:3) love thee. Compare the use of the same word in Psa 58:1; Pro 23:31.