TRV
Translation
King James Version
¶ Let him kiss me with the kisses of his mouth: for thy love is better than wine.
Complete Jewish Bible
[She] Let him smother me with kisses from his mouth, for your love is better than wine.
Berean Standard Bible
Let him kiss me with the kisses of his mouth! For your love is more delightful than wine.
American Standard Version
Let him kiss me with the kisses of his mouth; For thy love is better than wine.
World English Bible Messianic
Let him kiss me with the kisses of his mouth; for your love is better than wine.
Geneva Bible (1599)
Because of the sauour of thy good ointments thy name is as an ointment powred out: therefore the virgins loue thee.
Young's Literal Translation
Let him kiss me with kisses of his mouth, For better are thy loves than wine.
See also
In the KJVVerse 17,540 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Hippolytus of RomeAD 235
TREATISE ON THE SONG OF SONGS 2:3
When it says “your breasts are better than wine,” it signifies that the commandments of Christ delight the heart like wine. For, as infants suck upon breasts in order to extract some milk, so also all who suck on the law and the gospel obtain the commandments as eternal food.
Origen of AlexandriaAD 253
COMMENTARY ON THE SONG OF SONGS 1:1
One must remember what we admonished beforehand in the preface, that this book has the appearance of a marriage song and is composed in the style of a drama. But we have said that a drama is where certain characters are introduced who speak—where some arrive suddenly, others withdraw or come near—and thus everything takes place in the interchanges of the characters. Therefore, this will be the appearance of the entire book; in accordance with this, an historical exposition will be applied by us with all our might. But nonetheless, according to what we have indicated in the preface, a spiritual understanding is established underneath the guise of bride and groom; it is either about the church speaking to Christ or about the soul being joined to the Word of God.Therefore, now let a certain bride be introduced in the guise of an historical account. She will have received from her most noble groom some engagement and dorwry gifts most befitting her title. But as her groom makes a delay for a long time, she worries out of a desire for his love and grows weary as she lies at home and does everything, as much as possible, to see her groom sometime and to enjoy his kisses. Because she sees that her love is kept waiting and cannot acquire what it longs for, she turns to prayer and begs God, since she knows that he is the Father of her groom.…
These are those matters, composed in the style of a drama, that an historical explanation covers. But let us see if an inner understanding can aptly be applied in this manner. Let it be the church desiring Christ, her husband … and thus let this church be as one person who speaks for all.
Origen of AlexandriaAD 253
COMMENTARY ON THE SONG OF SONGS, PROLOGUE
But now let us consider first, what are the songs, of which “Songs” this is said to be a “Song.” Therefore, I think that they are those songs, which formerly were being sung through the prophets or through the angels. Indeed, “the law” is said “to have been delivered through angels by the hand of an intermediary.” Therefore all those things which were announced to them were the excellent songs of the groom given through friends; that one song is what now the groom himself had to sing as a marriage song when he was about to receive his bride. In this song the bride does not wish to be sung to through the friends of the groom, but she desires to hear the words of the groom himself when he is then present. Thus she says, “Let him kiss me with the kisses of his mouth.” Thus, it is rightly honored above all songs, for the other songs, which the Law and the Prophets sang, seem to be sung to the bride when she was still a child and had not yet entered the passageway of adulthood, but this song seems to be sung to a woman who is now grown and very strong and who is now capable of manly strength and the perfect mystery.
Gregory of NyssaAD 395
HOMILIES ON THE SONG OF SONGS 1
“Your breasts are better than wine,” signifying by the breasts the heart. Nobody will err if he understands by the heart the hidden, secret power of God. One would rightly suppose that the breasts are the activities of God’s power for us by which he nourishes each one’s life and bestows appropriate nourishment.
Ambrose of MilanAD 397
LETTER 79, TO LAYMEN
Having embraced the Word of God, [the soul] desires him above every beauty; she loves him above every joy; she is delighted with him above every perfume; she wishes often to see, often to gaze, often to be drawn to him that she may follow. “Your name,” she says, “is as oil poured out,” and that is why we maidens love you and vie with one another but cannot attain to you. Draw us that we may run after you, that from the odor of ointments we may receive the power to follow you.
Ambrose of MilanAD 397
Exposition of the Christian Faith 2.2.32
But why do we doubt? The church has believed in his goodness all these ages and has confessed its faith in the saying, “Let him kiss me with the kisses of his mouth; for your breasts are better than wine,” and again, “And your throat is like the goodliest wine.” Of his goodness, therefore, he nourishes us with the breasts of the law and grace, soothing our sorrows by telling of heavenly things. And do we then deny his goodness, when he is the manifestation of goodness, expressing in his person the likeness of the eternal bounty, even as we showed above that it was written, that he is the spotless reflection and counterpart of that bounty?
Ambrose of MilanAD 397
LETTER 62, TO HIS SISTER
“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.
Ambrose of MilanAD 397
LETTER 62, TO HIS SISTER
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.
Ambrose of MilanAD 397
On Isaac and the Soul
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.
JeromeAD 420
HOMILIES ON THE PSALMS, ALTERNATE SERIES 64 (PSALM 84)
I see two attributes that, by coming together, are made one. Justice and peace have kissed. All this becomes one in the mystery of the Lord Savior, the Son of man and of God who is our truth, kindness, peace, justice, in whom the justice of the first people and the mercy of the second people are joined together into one peace. The apostle says, in fact, “He himself is our peace, he it is who has made both one.” This is the mystery for which the church longs and cries out in the Song of Solomon: “Let him kiss me with the kiss of his mouth.” This is the kiss of which Paul the apostle says, “Greet one another with a holy kiss.”
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS 1
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 eyes, imagine a kind of embrace, believe ourselves to be with him, embrace him, caress him, love driving out fear, in the words of the divine Scripture.…The Song of Songs introduces the bride saying, “Let him kiss me with kisses of his mouth.” Now, by “kiss” we understand not the joining of mouths but the communion of pious soul and divine Word. It is like the bride saying something of this kind, I experienced your words in writing, but I long to hear your very voice as well, I wish to receive the sacred teaching directly from your mouth and to caress it with the lips of my mind.
Pseudo-Dionysius the AreopagiteAD 532
Letter IX to Titus, Section I
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 and great men, and this when they were contriving the building, not with a view to injustice towards other people, but on behalf of their own safety? And that counsel devised in heaven to deceive and mislead Achab; and those mundane and meritricious passions of the Canticles; and all the other sacred compositions which appear in the description of God, which stick at nothing, as projections, and multiplications of hidden things, and divisions of things one and undivided, and formative and manifold forms of the shapeless and unformed; of which, if any one were able to see their inner hidden beauty, he will find every one of them mystical and Godlike, and filled with abundant theological light.
CassiodorusAD 585
EXPOSITION OF THE PSALMS, PREFACE 17
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 ointments” and the other passages which that divine book includes in its mystical proclamation.
CassiodorusAD 585
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 the other verses which that divine book includes with its mystical proclamation. - "Exposition of the Psalms, Preface"
Gregory the DialogistAD 604
COMMENTARY ON THE SONG OF SONGS 12
Holy church, sighing for the coming of the mediator between God and humanity, for the coming of her Redeemer, prays to the Father that he would send the Son and illuminate him with his presence, that he would speak to the church no longer through the mouths of prophets but by his own mouth.
Gregory the DialogistAD 604
FORTY GOSPEL HOMILIES 33
The Gentiles who were called did not cease kissing their Redeemer’s feet, because they longed for him with uninterrupted love. Hence the bride in the Song of Songs said of this same Redeemer: “Let him kiss me with the kisses of his mouth.” It is fitting that she desires her Creator’s kiss, as she makes herself ready through her love to obey him.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 33
"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.
Bernard of ClairvauxAD 1153
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 as God in his goodness may provide for one so needy. We said, as you remember, that these kisses were given to the feet, the hand and the mouth, in that order. The first is the sign of a genuine conversion of life, the second is accorded to those making progress, the third is the experience of only a few of the more perfect. The book of Scripture that we have undertaken to expound begins with this last kiss, but I have added the other two in the hope that you will attain a better understanding of the last. I leave it to you to judge whether this was necessary, but I do really think that the very nature of the discourse clearly suggests that they be included. And I should be surprised if you did not see that she who said: "Let him kiss me with the kiss of his mouth," wished to make a distinction between the kiss of the mouth and another or several other kisses. It might have been enough for her to have said simply: "Let him kiss me." Why then should she distinctly and pointedly add: "with the kiss of his mouth," a usage that is certainly not customary ? Is it not that she wished to indicate that this kiss at the summit of love's intimacy is not the sole one? People normally say, do they not: "Kiss me," or "Give me a kiss" ? Nobody adds the words: "with your mouth," or, "with the kiss of your mouth." When we wish to kiss somebody, we do not have to state explicitly what we want when we offer our lips to each other. For example, St John's story of Christ's reception of the traitor's kiss simply says: "He kissed him," without adding "with his mouth or with the kiss of his mouth." This is normal procedure then both in speech and in writing. We have here three stages of the soul's growth in love, three stages of its advance toward perfection that are sufficiently known and intelligible to those who have experienced them. There is first the forgiveness of sins, then the grace that follows on good deeds, and finally that contemplative gift by which a kind and beneficent Lord shows himself to the soul with as much clarity as bodily frailty can endure.
2. Perhaps I should here attempt a better explanation of my reason for calling the first two favors kisses. We all know that the kiss is a sign of peace. If what Scripture says is true: "Our iniquities have made a gulf between us and God," then peace can be at attained only when the intervening gulf is bridged. When therefore we make satisfaction and become reconciled by the re-joining of the cleavage caused by sin, in what better way can I describe the favor we receive than as a kiss of peace? Nor is there a more becoming place for this kiss than at the feet; the amends we make for the pride of our transgressions ought to be humble and diffident.
3. But when God endows us with the more ample grace of a sweet friendship with him, in order to enable us to live with a virtue that is worthy of such a relationship, we tend to raise our heads from the dust with a greater confidence for the purpose of kissing, as is the custom, the hand of our benefactor. It is essential however that we should not make this favor the occasion of self-glorification, we must give the glory to him from whom it comes. For if you glory in yourself rather than in the Lord, it is your own hand that you kiss, not his, which, according to the words of Job, is the greatest evil and a denial of God. If therefore, as Scripture suggests, the seeking of one's own glory is like kissing one's own hand, then he who gives glory to God is quite properly said to be kissing God's hand. We see this to be the case among men. Slaves beg pardon of their offended masters by kissing their feet, and the poor kiss their benefactor's hand when they receive an alms.
4. This poses a problem for you? God is spirit, his simple substance cannot be considered to have bodily members, so then, you say, show us what you mean by the hands and feet of God; explain to us the kiss of these hands and feet. But if I in turn put a question to my critic about the mouth of God - for, after all, Scripture does speak of the kiss of the mouth - will he tell me that this of course does refer to God. Surely if we attribute a mouth to God we may also attribute hands and feet, for, if he lacks these latter he must lack the former too.
But God has a mouth by which "he teaches men knowledge," he has a hand with which "he provides for all living creatures,'' and he has feet for which the earth is a footstool." When the sinners of the earth are converted from their ways, it is in abasement before these feet that they make satisfaction. I allow of course that God does not have these members by his nature, they represent certain modes of our encounter with him. The heartfelt desire to admit one's guilt brings a man down in lowliness before God, as it were to his feet; the heartfelt devotion of a worshiper finds in God renewal and refreshment, the touch, as it were, of his hand, and the delights of contemplation lead on to that ecstatic repose that is the fruit of the kiss of his mouth. Because his providence rules over all, he is all things to all, yet, to speak with accuracy, he is in no way what these things are. If we consider him in himself, his home is in inaccessible light, his peace is so much greater than we can understand, his wisdom has no bounds. No one can measure his greatness, no man can see him and live. Yet he who by his very nature is the principle through whom all creatures spring into being, cannot be far from any of us, since without him all are nothing. More wonderful still, though no one can be more intimately present to us than he, no one is more incomprehensible. For what is more intimate to anything than its own being? And yet, what is more incomprehensible to any of us than the being of all things? Of course when I say that God is the being of all things, I do not wish it to be understood in the sense that he and they are identical, but rather in the sense of the words of Scripture: "All that exists comes from him, all is by him and in him." He is the creator, the efficient cause, not the material, of every creature. Such is the way the God whose majesty is so great has decided to be present to his creatures: as the being of all things that are, as the life of all things that live; a light to all those who think, virtue to all who think rightly and glory to those who prevail in life's battle.
In this work of creation, of government, of administration, of imparting motion, of steering toward particular ends, of renewal and strengthening, he has no need of bodily instruments. By his word alone he had made all things, both corporeal and spiritual. Souls have a need for bodies, and bodies in turn a need for senses, if they are to know and influence each other. Not so the omnipotent God, who by the immediate act of his will, and that alone both creates and governs at his good pleasure. His influence touches whom he wills, as much as he wills, without calling on the aid or service of bodily powers. What possible help could he receive from bodily senses when he decides to take cognizance of the things he brought into beings. Nothing has the remotest chance of hiding from him, or of escaping that light of his that penetrates everywhere; sense awareness can never be the medium of his knowledge. Not merely does he know all things without a body's intervention, he also makes himself known to the pure in heart without the need for recourse to it. I have spoken extensively on this point in order to make it more plain for you, but now pressure of time demands that I come to an end, so we must postpone further discussion till tomorrow.
Bernard of ClairvauxAD 1153
SERMON 3 THE KISS OF THE LORD'S FEET, HANDS AND MOUTH
Today the text we are to study is the book of our own experience. You must therefore turn your attention inwards, each one must take note of his own particular awareness of the things I am about to discuss. I am attempting to discover if any of you has been privileged to say from his heart: "Let him kiss me with the kiss of his mouth." Those to whom it is given to utter these words sincerely are comparatively few, but any one who has received this mystical kiss from the mouth of Christ at least once, seeks again that intimate experience, and eagerly looks for its frequent renewal. I think that nobody can grasp what it is except the one who receives it. For it is "a hidden manna," and only he who eats it still hungers for more. It is "a sealed fountain" to which no stranger has access; only he who drinks still thirsts for more. Listen to one who has had the experience, how urgently he demands: "Be my savior again, renew my joy." But a soul like mine, burdened with sins, still subject to carnal passions, devoid of any knowledge of spiritual delights, may not presume to make such a request, almost totally unacquainted as it is with the joys of the supernatural life.
2. I should like however to point out to persons like this that there is an appropriate place for them on the way of salvation. They may not rashly aspire to the lips of a most benign Bridegroom, but let them prostrate with me in fear at the feet of a most severe Lord. Like the publican full of misgiving, they must turn their eyes to the earth rather than up to heaven. Eyes that are accustomed only to darkness will be dazzled by the brightness of the spiritual world, overpowered by its splendor, repulsed by its peerless radiance and whelmed again in a gloom more dense than before. All you who are conscious of sin, do not regard as unworthy and despicable that position where the holy sinner laid down her sins, and put on the garment of holiness. There the Ethiopian changed her skin, and, cleansed to a new brightness, could confidently and legitimately respond to those who insulted her: "I am black but lovely, daughters of Jerusalem.'' You may ask what skill enabled her to accomplish this change, or on what grounds did she merit it? I can tell you in a few words. She wept bitterly, she sighed deeply from her heart, she sobbed with a repentance that shook her very being, till the evil that inflamed her passions was cleansed away. The heavenly physician came with speed to her aid, because "his word runs swiftly.'' Perhaps you think the Word of God is not a medicine? Surely it is, a medicine strong and pungent, testing the mind and the heart. "The Word of God is something alive and active. It cuts like any double-edged sword but more finely. It can slip through the place where the soul is divided from the spirit, or the joints from the marrow: it can judge the secret thoughts.'' It is up to you, wretched sinner, to humble yourself as this happy penitent did so that you may be rid of your wretchedness. Prostrate yourself on the ground, take hold of his feet, soothe them with kisses, sprinkle them with your tears and so wash not them but yourself. Thus you will become one of the "flock of shorn ewes as they come up from the washing.'' But even then you may not dare to lift up a face suffused with shame and grief, until you hear the sentence: "Your sins are forgiven,'' to be followed by the summons: "Awake, awake, captive of Zion, awake, shake off the dust."
3. Though you have made a beginning by kissing the feet, you may not presume to rise at once by impulse to the kiss of the mouth; there is a step to be surmounted in between, an intervening kiss on the hand for which I offer the following explanation. If Jesus says to me: "Your sins are forgiven," what will it profit me if I do not cease from sinning? I have taken off my tunic, am I to put it on again? And if I do, what have I gained? If I soil my feet again after washing them, is the washing of any benefit? Long did I lie in the slough of the marsh, filthy with all kinds of vices; if I return to it again I shall be worse than when I first wallowed in it. On top of that I recall that he who healed me said to me as he exercised his mercy: "Now you are well again, be sure not to sin any more, or something worse may happen to you." He, how ever, who gave me the grace to repent, must also give me the power to persevere, lest by repeating my sins I should end up by being worse than I was before. Woe to me then, repentant though I be, if he without whom I can do nothing should suddenly withdraw his supporting hand. I really mean nothing; of myself I can achieve neither repentance nor perseverance, and for that reason I pay heed to the Wise Man's advice: "Do not repeat yourself at your prayers." The Judge's threat to the tree that did not yield good fruit is another thing that makes me fearful. For these various reasons I muse confess that I am not entirely satisfied with the first grace by which I am enabled to repent of my sins; I must have the second as well, and so bear fruits that befit repentance, that I may not return like the dog to its vomit.
4. I am now able to see what I must seek for and receive before I may hope to attain to a higher and holier state. I do not wish to be suddenly on the heights, my desire is to advance by degrees. The impudence of the sinner displeases God as much as the modesty of the penitent gives him pleasure. You will please him more readily if you live within the limits proper to you, and do not set your sights at things beyond you. It is a long and formidable leap from the foot to the mouth, a manner of approach that is not commendable. Consider for a moment: still tarnished as you are with the dust of sin, would you dare touch those sacred lips? Yesterday you were lifted from the mud, today you wish to encounter the glory of his face ? No, his hand must be your guide to that end. First it must cleanse your stains, then it must raise you up. How raise you? By giving you the grace to dare to aspire. You wonder what this may be. I see it as the grace of the beauty of temperance and the fruits that befit repentance, the works of the religious man. These are the instruments that will lift you from the dunghills and cause your hopes to soar. On receiving such a grace then, you must kiss his hand, that is, you must give glory to his name, not to yourself. First of all you must glorify him because
he has forgiven your sins, secondly because he has adorned you with virtues. Otherwise you will need a bold front to face reproaches such as these: "What do you have that was not given to you? And if it was given; how can you boast as though it were not?"
5. Once you have had this twofold experience of God's benevolence in these two kisses, you need no longer feel abashed in aspiring to a holier intimacy. Growth in grace brings expansion of confidence You will love with greater ardor, and knock on the door with greater assurance, in order to gain what you perceive to be still wanting to you. "The one who knocks will always have the door opened to him." It is my belief that to a person so disposed, God will not refuse that most intimate kiss of all, a mystery of supreme generosity and ineffable sweetness. You have seen the way that we must follow, the order of procedure: first, we cast ourselves at his feet, we weep before the Lord who made us, deploring the evil we have done. Then we reach out for the hand that will lift us up, that will steady our trembling knees. And finally, when we shall have obtained these favors through many prayers and tears, we humbly dare to raise our eyes to his mouth, so divinely beautiful, not merely to gaze upon it, but I say it with fear and trembling - to receive its kiss. "Christ the Lord is a Spirit before our face," and he who is joined to him in a holy kiss becomes through his good pleasure, one spirit with him.
6. To you, Lord Jesus, how truly my heart has said: "My face looks to you. Lord, I do seek your face." In the dawn you brought me proof of your love, in my first approach to kiss your revered feet you forgave my evil ways as I lay in the dust. With the advancement of the day you gave your servant reason to rejoice" when, in the kiss of the hand, you imparted the grace to live rightly. And now what remains, O good Jesus, except that suffused as I am with the fullness of your light, and while my spirit is fervent, you would graciously bestow on me the kiss of your mouth, and give me unbounded joy in your presence. Serenely lovable above all others, tell me where will you lead your flock to graze, where will you rest it at noon?" Dear brothers, surely it is wonderful for us to be here, but the burden of the day calls us elsewhere. These guests, whose arrival has just now been announced to us, compel me to break off rather than to conclude a talk that I enjoy so much. So I go to meet the guests, to make sure that the duty of charity, of which we have been speaking, may not suffer neglect, that we may not hear it said of us: "They do not practice what they preach." Do you pray in the meantime that God may accept the homage of my lips for your spiritual welfare, and for the praise and glory of his name.
Bernard of ClairvauxAD 1153
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 sweet to the spirit above all others, that is so rare an experience and more difficult to understand. I think I should begin by considering the higher truths, and it seems to me that a kiss past comprehension, beyond the experience of any mere creature, was designated by him who said: "No one knows the Son except the Father, just as no one knows the Father except the Son and those to whom the Son chooses to reveal him." For the Father loves the Son whom he embraces with a love that is unique; he who is infinite embraces his equal, who is eternal, his co-eternal the sole God, his only-begotten. But the Son's bond with him is not less affectionate, for it led him even to death, as he himself testifies: "That all might know that I love the Father, rise, let us go." And he went forth, as we know, to his passion. Now, that mutual knowledge and love between him who begets and him who is begotten -- what can it comprise if not a kiss that is utterly sweet, but utterly a mystery as well?
2. For my part I am convinced that no creature, not even an angel, is permitted to comprehend this secret of divine love, so holy and so august. Does not Paul proclaim from his own experience that this is a peace which passes all understanding, even that of the angels? And hence the bride, although otherwise so audacious, does not dare to say: "Let him kiss me with his mouth," for she knows that this is the prerogative of the Father alone. What she does ask for is something less: "Let him kiss me with the kiss of his mouth." Do you wish to see the newly-chosen bride receiving this unprecedented kiss, given not by the mouth but by the kiss of the mouth? Then look at Jesus in the presence of his Apostles: "He breathed on them," according to St John, "and he said: `Receive the Holy Spirit.' " That favor, given to the newly-chosen Church, was indeed a kiss. That? you say. That corporeal breathing? O no, but rather the invisible Spirit, who is so bestowed in that breath of the Lord that he is understood to proceed from him equally as from the Father, truly the kiss that is common both to him who kisses and to him who is kissed. Hence the bride is satisfied to receive the kiss of the Bridegroom, though she be not kissed with his mouth. For her it is no mean or contemptible thing to be kissed by the kiss, because it is nothing less than the gift of the Holy Spirit. If, as is properly understood, the Father is he who kisses, the Son he who is kissed, then it cannot be wrong to see in the kiss the Holy Spirit, for he is the imperturbable peace of the Father and the Son, their unshakable bond, their undivided love, their indivisible unity.
3. He it is then who inspires the daring spirit of the bride, he it is whom she trustingly petitions to come to her under the guise of a kiss. But this boldness in her request is justified by something that she knows. For when the Son said: "No one knows the Son except the Father, just as no one knows the Father except the Son," he added: "and those to whom the Son chooses to reveal him." But the bride has no doubt that if he will reveal himself to anybody, it will be to her. Therefore, she dares to ask for this kiss, actually for that Spirit in whom both the Father and the Son will reveal themselves to her. For it is not possible that one of these could be known without the other. That is why Christ said: "To have seen me is to have seen the Father;" and John in his turn: "No one who has the Father can deny the Son, and to acknowledge the Son is to have the Father as well." From these declarations it is clearly evident that the Father cannot be known apart from the Son, nor the Son apart from the Father. Rightly therefore did Christ point out that one achieves supreme happiness not by knowing any one of them, but by knowing both, when he said: "Eternal life is this: to know you, the only true God, and Jesus Christ whom you have sent." As a consequence, those who follow the Lamb are said to have his name and the name of his Father written on their foreheads," which is to be glorified by this twofold knowledge.
4. But one of you may interpose and say: "Therefore knowledge of the Holy Spirit is not necessary, because when he said eternal life consisted of the knowledge of the Father and Son, he did not mention the Holy Spirit." True enough; but where there is perfect knowledge of the Father and the Son, how can there be ignorance of the goodness of both; which is the Holy Spirit? For no man has a complete knowledge of another until he finds out whether his will be good or evil. So, although it has been said: "Eternal life is this: to know you, the only true God, and Jesus Christ whom you have sent," still, if that act of mission demonstrates the good pleasure both of the Father lovingly sending his Son and of the Son freely obeying the Father, then the Holy Spirit is not passed over in complete silence, for he is implied in the mention of so immense a grace. The Holy Spirit indeed is nothing else but the love and the benign goodness of them both.
5. When the bride asks for the kiss therefore, she asks to be filled with the grace of this threefold knowledge, filled to the utmost capacity of mortal flesh. But it is the Son whom she approaches, since it is by him it is to be revealed, and to whom he wills. He reveals himself therefore, and the Father as well, to whom it pleases him. And it is certain that he makes this revelation through the kiss, that is, through the Holy Spirit, a fact to which St Paul bears witness: "These are the very things that God has revealed to us through the Spirit." It is by giving the Spirit, through whom he reveals, that he shows us himself; he reveals in the gift, his gift is in the revealing. Furthermore, this revelation which is made through the Holy Spirit, not only conveys the light of knowledge but also lights the fire of love, as St Paul again testifies: "The love of God has been poured into our hearts by the Holy Spirit which has been given us."
And that is perhaps the reason why, in the case of those who, knowing God, yet refused to honor him as God, we do not read that they knew by a revelation of the Holy Spirit; for even though they possessed knowledge they did not love. As St Paul states: "God has shown himself to them," but he does not add: "through the Holy Spirit," lest those impious minds should usurp to themselves the kiss of the bride. They were content with the knowledge that gives self-importance, but ignorant of the love that makes the building grow. The apostle actually tells us the means by which they knew; they perceived him in the things that he had made. From all this it is clear that even their knowledge was not perfect, because they did not love. For if their knowledge had been complete, they would not have been blind to that goodness by which he willed to be born a human being, and to die for their sins. Just listen to what was revealed about God to them: "his everlasting power and deity," says St Paul. As you see, they in their presumption of spirit -- their own spirit, not God's -- studied his attributes of sublimity and majesty. That he was gentle and humble in heart they failed to understand. Nor must we be surprised at this, because we read of their leader, Behemoth, that he beholds everything that is high, nothing that is humble. On the contrary David did not walk among great things nor in wonders above himself; he would not be a searcher of majesty lest he be overwhelmed by glory.
6. You too, if you would make prudent progress in your studies of the mysteries of the faith, would do well to remember the Wise Man's advice: "Do not try to understand things that are too difficult for you, or try to discover what is beyond your powers." These are occasions when you must walk by the Spirit and not according to your personal opinions, for the Spirit teaches not by sharpening curiosity but by inspiring charity. And hence the bride, when seeking him whom her heart loves, quite properly does not put her trust in mere human prudence, nor yield to the inane conceits of human curiosity. She asks rather for a kiss, that is she calls upon the Holy Spirit by whom she is simultaneously awarded with the choice repast of knowledge and the seasoning of grace. How true it is that the knowledge imparted in the kiss is lovingly received, since the kiss is love's own token. But knowledge which leads to self-importance, since it is devoid of love, cannot be the fruit of the kiss. Even those who have a zeal for God, but not according to knowledge, may not for any reason lay claim to that kiss. For the favor of the kiss bears with it a twofold gift, the light of knowledge and the fervor of devotion. He is in truth the Spirit of wisdom and insight, who, like the bee carrying its burden of wax and honey, is fully equipped with the power both of kindling the light of knowledge and infusing the delicious nurture of grace. Two kinds of people therefore may not consider themselves to have been gifted with the kiss, those who know the truth without loving it, and those who love it without understanding it; from which we conclude that this kiss leaves room neither for ignorance nor for lukewarmness.
So therefore, let the bride about to receive the twofold grace of this most holy kiss set her two lips in readiness, her reason for the gift of insight, her will for that of wisdom, so that overflowing with joy in the fullness of this kiss, she may be privileged to hear the words: "Your lips are moist with grace, for God has blessed you forever."
Thus the Father, when he kisses the Son, pours into him the plenitude of the mysteries of his divine being, breathing forth love's deep delight, as symbolized in the words of the psalm: "Day to day pours forth speech." As has already been stated, no creature whatsoever has been privileged to comprehend the secret of this eternal, blessed and unique embrace; the Holy Spirit alone is the sole witness and confidant of their mutual knowledge and love. For who could ever know the mind of the Lord, or who could be his counselor?
7. But I feel that one of you may now want to say: "What voice thundered forth to you a secret that, you insist, was made known to no creature?" Unhesitatingly I answer: "It is the only Son, who is in the Father's bosom who has made it known." But he has made it known, I will say, not to the sorry and unworthy creature that I am, but to John, the Bridegroom's friend, whose words these are; and not only to him but to John the Evangelist also, the disciple Jesus loved. For his soul was pleasing to the Lord, entirely worthy both of the name and the dowry of a bride, worthy of the Bridegroom's embraces, worthy that is, of leaning back on Jesus' breast. John imbibed from the heart of the only-begotten Son what he in turn had imbibed from the Father. Nor is John the only one, it is true also of all to whom the Angel of the Great Counsel said: "I call you friends, because I have made known to you everything I have learnt from my Father." Paul drank of it, because the Good News he preached is not a human message nor did he receive it through men, it is something he learned only through a revelation of Jesus Christ.
All of these indeed could say with felicity and truth: "It is the only Son who is in the Father's bosom who has made it known to us." And this revelation -- what can you call it but a kiss? But it was the kiss of the kiss, not of the mouth. Listen if you will know what the kiss of the mouth is: "The Father and I are one;" and again: "I am in the Father and the Father is in me." This is a kiss from mouth to mouth, beyond the claim of any creature. It is a kiss of love and of peace, but of the love which is beyond all knowledge and that peace which is so much greater than we can understand. The truth is that the things that no eye has seen, and no ear has heard, things beyond the mind of man, were revealed to Paul by God through his Spirit, that is, through him who is the kiss of his mouth. That the Son is in the Father and the Father in the Son signifies the kiss of the mouth. But the kiss of the kiss we discover when we read: "Instead of the spirit of the world, we have received the Spirit that comes from God, to teach us to understand the gifts that he has given us."
8. But we must make a clearer distinction between the two. He who received the fullness is given the kiss of the mouth, but he who received from the fullness is given the kiss of the kiss. Paul was certainly a great man, but no matter how high he should aim in making the offer of his mouth, even if he were to raise himself right into the third heaven," he would still of necessity find himself
remote from the lips of the Most High. He must abide content within the limits of his capacity, and since he cannot of himself reach that glorious countenance, let him humbly ask that it may lean down to him, that, the kiss be transmitted from on high. He however who did not count equality with God a thing to be grasped, since he could dare to say: "The Father and I are one," because he was joined to him as an equal and embraced him as an equal -- he does not beg for a kiss from an inferior position; rather on equally sublime heights mouth is joined to mouth, and by a prerogative that is unique he receives the kiss from the mouth. For Christ therefore, the kiss meant a totality, for Paul only a participation; Christ rejoiced in the kiss of the mouth, Paul only in that he was kissed by the kiss.
9. Felicitous, however, is this kiss of participation that enables us not only to know God but to love the Father, who is never fully known until he is perfectly loved. Are there not surely some among you who at certain times perceive deep within their hearts the Spirit of the Son exclaiming: "Abba, Father"? Let that man who feels that he is moved by the same Spirit as the Son, let him know that he too is loved by the Father. Whoever he be let him be of good heart, let his confidence never waver. Living in the Spirit of the Son, let such a soul recognize herself as a daughter of the Father, a bride or even a sister of the Son, for you will find that the soul who enjoys this privilege is called by either of these names. Nor will it cost me much to prove it, the proof is ready to hand. They are the names by which the Bridegroom addresses her: "I come into my garden, my sister, my bride." She is his sister because they have the one Father; his bride because joined in the one Spirit. For if marriage according to the flesh constitutes two in one body, why should not a spiritual union be even more efficacious in joining two in one spirit? And hence anyone who is joined to the Lord is one spirit with him. But we have witness too from the Father, how lovingly and how courteously he gives her the name of daughter, and nevertheless invites her as his daughter-in-law to the sweet caresses of his Son: "Listen, daughter, pay careful attention: forget your nation and your ancestral home, then the king will fall in love with your beauty." See then from whom this bride demands a kiss. O soul called to holiness, make sure that your attitude is respectful, for he is the Lord your God, who perhaps ought not to be kissed, but rather adored with the Father and the Holy Spirit for ever and ever. Amen.
Bernard of ClairvauxAD 1153
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 I by the lukewarmness, the frigid unconcern of these miserable times. For which of us does the consummation of that event fill with as much joy as the mere promise of it inflamed the desires of the holy men of pre-Christian times? Very soon now there will be great rejoicing as we celebrate the feast of Christ's birth. But how I wish it were inspired by his birth! All the more therefore do I pray that the intense longing of those men of old, their heartfelt expectation, may be enkindled in me by these words: "Let him kiss me with the kiss of his mouth." Many an upright man in those far off times sensed within himself how profuse the graciousness that would be poured upon those lips. And intense desire springing from that perception impelled him to utter: "Let him kiss me with the kiss of his mouth," hoping with every fiber of his being that he might not be deprived of a share in a pleasure so great.
2. The conscientious man of those days might repeat to himself: "Of what use to me the wordy effusions of the prophets? Rather let him who is the most handsome of the sons of men, let him kiss me with the kiss of his mouth. No longer am I satisfied to listen to Moses, for he is a slow speaker and not able to speak well. Isaiah is a man of unclean lips, Jeremiah does not know how to speak, he is a child ; not one of the prophets makes an impact on me with his words. But he, the one whom they proclaim, let him speak to me, "let him kiss me with the kiss of his mouth." I have no desire that he should approach me in their person, or address me with their words, for they are "'a watery darkness, a dense cloud;" rather in his own person "let him kiss me with the kiss of his mouth;" let him whose presence is full of love, from whom exquisite doctrines flow in streams, let him become "a spring inside me, welling up to eternal life." Shall I not receive a richer infusion of grace from him whom the Father has anointed with the oil of gladness above all his rivals, provided that he will bestow on me the kiss of his mouth? For his living, active word is to me a kiss, not indeed an adhering of the lips that can sometimes belie a union of hearts, but an unreserved infusion of joys, a revealing of mysteries, a marvelous and indistinguishable mingling of the divine light with the enlightened mind, which, joined in truth to God, is one spirit with him. With good reason then I avoid trucking with visions and dreams; I want no part with parables and figures of speech; even the very beauty of the angels can only leave me wearied. For my Jesus utterly surpasses these in his majesty and splendor. Therefore I ask of him what I ask of neither man nor angel: that he kiss me with the kiss of his mouth.
Note how I do not presume that it is with his mouth I shall be kissed, for that constitutes the unique felicity and singular privilege of the human nature he assumed. No, in the consciousness of my lowliness I ask to be kissed with the kiss of his mouth, an experience shared by all who are in a position to say: "Indeed from his fullness we have, all of us, received."
3. I must ask you to try to give your whole attention here. The mouth that kisses signifies the Word who assumes human nature; the nature assumed receives the kiss; the kiss however, that takes its being both from the giver and the receiver, is a person that is formed by both, none other than "the one mediator between God and mankind, himself a man, Christ Jesus." It is for this reason that none of the saints dared say: "let him kiss me with his mouth," but rather, "with the kiss of his mouth." In this way they paid tribute to that prerogative of Christ, on whom uniquely and in one sole instance the mouth of the word was pressed, that moment when the fullness of the divinity yielded itself to him as the life of his body. A fertile kiss therefore, a marvel of stupendous self-abasement that is not a mere pressing of mouth upon mouth; it is the uniting of God with man. Normally the touch of lip on lip is the sign of the loving embrace of hearts, but this conjoining of natures brings together the human and divine, shows God reconciling "to himself all things, whether on earth or in heaven.'' "For he is the peace between us, and has made the two into one.'' This was the kiss for which just men yearned under the old dispensation, foreseeing as they did that in him they would "find happiness and a crown of rejoicing," because in him were hidden "all the jewels of wisdom and knowledge.' Hence their longing to taste that fullness of his.
4. You seem to be in agreement with this explanation, but I should like you to listen to another.
Even the holy men who lived before the coming of Christ understood that God had in mind plans of peace for the human race. "Surely the Lord God does nothing without revealing his secret to his servants, the prophets." What he did reveal however was obscure to many. For in those days faith was a rare thing on the earth, and hope but a faint impulse in the heart even of many of those who looked forward to the deliverance of Israel. Those indeed who foreknew also proclaimed that Christ would come as man, and with him, peace. One of them actually said: "He himself will be peace in our land when he comes." Enlightened from above they confidently spread abroad the message that through him men would be restored to the favor of God. John, the fore-runner of the Lord, recognizing the fulfillment of that prophecy in his own time, declared: "Grace and truth have come through Jesus Christ." In our time every Christian can discover by experience that this is true.
5. In those far-off days however, while the prophets continued to foretell the covenant, and its author continued to delay his coming, the faith of the people never ceased to waver because there was no one who could redeem or save. Hence men grumbled at the postponements of the coming of this Prince of Peace so often proclaimed by the mouth of his holy prophets from ancient times. As doubts about the fulfillment of the prophecies began to recur, all the more eagerly did they make demands for the kiss, the sign of the promised reconcilement. It was as if a voice from among the people would challenge the prophets of peace: "How much longer are you going to keep us in suspense? You are always foretelling a peace that is never realized; you promise a world of good but trouble on trouble comes." At various times in the past and in various different ways this same hope was fostered by angels among our ancestors, who in turn have passed the tidings on to us. 'Peace! Peace!' they say, "but there is no peace. If God desires to convince me of that benevolent will of his, so often vouched for by the prophets but not yet revealed by the event, then let him kiss me with the kiss of his mouth, and so by this token of peace make my peace secure. For how shall I any longer put my trust in mere words ? It is necessary now that words be vindicated by action. If those men are God's envoys let him prove the truth of their words by his own advent, so often the keynote of their predictions, because unless he comes they can do nothing. He sent his servant bearing a staff, but neither voice nor life is forthcoming. I do not rise up, I am not awakened, I am not shaken out of the dust, nor do I breathe in hope, if the Prophet himself does not come down and kiss me with the kiss of his mouth."
6. Here we must add that he who professes to be our mediator with God is God's own Son, and he is God. But what is man that he should take notice of him, the son of man that he should be concerned about him? Where shall such as I am find the confidence, the daring, to entrust myself to him who is so majestic ? How shall I, mere dust and ashes, presume that God takes an interest in me? He is entirely taken up with loving his Father, he has no need of me nor of what I possess. How then shall I find assurance that if he is my mediator he will never fail me? If it be really true, as you prophets have said, that God has determined to show mercy, to reveal himself in a more favorable light," let him establish a covenant of peace, an everlasting covenant with me" by the kiss of his mouth. If he will not revoke his given word, let him empty himself," let him humble himself, let him bend to me and kiss me with the kiss of his mouth. If the mediator is to be acceptable to both parties, equally dependable in the eyes of both, then let him who is God's Son become man, let him become the Son of Man, and fill me with assurance by this kiss of his mouth. When I come to recognize that he is truly mine, then I shall feel secure in welcoming the Son of God as mediator. Not even a shadow of mistrust can then exist, for after all he is my brother, and my own flesh. It is impossible that I should be spurned by him who is bone from my bones, and flesh from my flesh.
7. We should by now have come to understand how the discontent of our ancestors displayed a need for this sacrosanct kiss, that is, the mystery of the incarnate word, for faith, hard-pressed throughout the ages with trouble upon trouble, was ever on the point of failing, and a fickle people, yielding to discouragement, murmured against the promises of God. Is this a mere improvisation on my part? I suggest that you will find it to be the teaching of the Scriptures: for instance, consider the burden of complaint and murmuring in those words: "Order on order, order on order, rule on rule, rule on rule, a little here, a little there.'' Or those prayerful exclamations, troubled yet loyal: "Give those who wait for you their reward, and let your prophets be proved worthy of belief." Again: "Bring about what has been prophesied in your name." There too you will find those soothing promises of consolation: "Behold the Lord will appear and he will not lie. If he seems slow, wait for him, for he will surely come and he will not delay." Likewise: "His time is close at hand when he will come and his days will not be prolonged." Speaking in the name of him who is promised the prophet announces: "Behold I am coming towards you like a river of peace, and like a stream in spate with the glory of the nations." In all these statements there is evidence both of the urgency of the preachers and of the distrust of those who listened to them. The people murmured, their faith wavered, and in the words of Isaiah: "the ambassadors of peace weep bitterly.'' Therefore because Christ was late in coming, and the whole human race in danger of being lost in despair, so convinced was it that human weakness was an object of contempt with no hope of the reconciliation with God through a grace so frequently promised, those good men whose faith remained strong eagerly longed for the more powerful assurance that only his human presence could convey. They prayed intensely for a sign that the covenant was about to be restored for the sake of a spiritless, faithless people.
8. Oh root of Jesse, that stands as a signal to the peoples, how many prophets and kings wanted to see what you see, and never saw it!
Happy above them all is Simeon, by God's mercy still bearing fruit in old age! He rejoiced to think that he would see the long-desired sign. He saw it and was glad; and having received the kiss of peace he is allowed to go in peace, but not before he had told his audience that Jesus was born to be a sign that would be rejected. Time proved how true this was. No sooner had the sign of peace arisen than it was opposed, by those, that is, who hated peace;" for his peace is with men of good-will, but for the evil-minded he is "a stone to stumble over, a rock to bring men down." Herod accordingly was perturbed, and so was the whole of Jerusalem. Christ "came to his own domain, and his own people did not accept him." Those shepherds, however, who kept watch over their flocks by night, were fortunate for they were gladdened by a vision of this sign. Even in those early days he was hiding these things from the learned and the clever, and revealing them to mere children. Herod, as you know, desired to see him, but because his motive was not genuine he did not succeed. The sign of peace was given only to men of good-will, hence to Herod and others like him was given the sign of the prophet Jonah." The angel said to the shepherds: "Here is a sign for you," you who are humble, obedient, not given to haughtiness, faithful to prayer and meditating day and night on God's law. "This is a sign for you," he said. What sign? The sign promised by the angels, sought after by the people, foretold by the prophets; this is the sign that the Lord Jesus has now brought into existence and revealed to you, a sign by which the incredulous are made believers, the dispirited are made hopeful and the fervent achieve security. This therefore is the sign for you. But as a sign what does it signify? It reveals mercy, grace, peace, the peace that has no end. And finally, the sign is this: "You will find a baby, wrapped in swaddling clothes and lying in a manger." God himself, however, is in this baby, reconciling the world to himself. He will be put to death for your sins and raised to life to justify you, so that made righteous by faith you may be at peace with God. This was the sign of peace that the Prophet once urged King Achez to ask of the Lord his God, "either from the depths of Sheol or from the heights above." But the ungodly king refused. His wretched state blinded him to the belief that in this sign the highest things above would be joined to the lowest things below in peace. This was achieved when Christ, descending into Sheol, saluted its dwellers with a holy kiss, the pledge of peace, and then going up to heaven, enabled the spirits there to share in the same pledge in joy without end.
9. I must end this sermon. But let me sum up briefly the points we have raised. It would seem that this holy kiss was of necessity bestowed on the world for two reasons. Without it the faith of those who wavered would not have been strengthened, nor the desires of the fervent appeased. Moreover, this kiss is no other than the Mediator between God and man, himself a man, Christ Jesus, who with the Father and Holy Spirit lives and reigns as God for ever and ever. Amen.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Song of Solomon 1:2 opens the poetic dialogue with a fervent and direct expression of desire from the Shulamite woman to her beloved. She passionately yearns for intimate physical affection, specifically "kisses of his mouth," immediately establishing the deeply personal and sensual tone of the entire book. This intense longing is rooted in her profound appreciation for his "love," which she declares to be superior to wine, a common ancient symbol of joy and pleasure. The verse thus introduces core themes of profound romantic longing, the unparalleled value of genuine affection, and the pursuit of deep relational intimacy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its passionate message. The most prominent is Hyperbole, as the declaration that "thy love is better than wine" is an exaggerated statement designed to emphasize the supreme value and unparalleled satisfaction the Shulamite finds in her beloved's affection. While wine was a significant source of joy and pleasure, the statement elevates love to an incomparable level of delight. Metaphor is also clearly present, as "wine" serves as a metaphor for earthly pleasures, intoxicants, and sources of temporal joy, against which the beloved's "love" is favorably and decisively compared. The phrase "kisses of his mouth" utilizes Synecdoche, where "mouth" represents not just a physical part, but the whole person and the profound intimacy of their physical and emotional presence. Furthermore, the verse is rich in Sensory Language, appealing directly to the sense of touch (kisses) and taste (wine), making the desired intimacy palpable and immediate for the reader. The direct address and fervent tone also imbue the verse with strong Emotional Appeal, immediately drawing the reader into the passionate and deeply personal world of the lovers.
THEOLOGICAL AND THEMATIC CONNECTIONS
Song of Solomon 1:2, while overtly a celebration of human romantic love and intimacy, resonates with profound theological truths about desire, ultimate satisfaction, and the nature of divine communion. The Shulamite's intense longing for her beloved and her declaration of his love's supremacy over all earthly delights speaks powerfully to the human soul's inherent yearning for ultimate connection and fulfillment. Theologically, this can be understood as a profound reflection of humanity's deepest desire for intimate communion with God, where His steadfast love (hesed) is indeed "better than life" itself, as eloquently expressed in Psalm 63:3. The passionate pursuit depicted here mirrors the spiritual journey of seeking God with all one's heart, finding in Him a satisfaction that profoundly surpasses all temporary pleasures or worldly pursuits. It underscores the biblical truth that true joy and contentment are found not in external stimulants or fleeting gratifications, but in profound, intimate relationship with the Divine.
REFLECTION AND APPLICATION
Song of Solomon 1:2 invites us to deeply consider the depth and intensity of our own desires, both within our human relationships and in our spiritual walk. The Shulamite's unreserved and bold expression of longing challenges us to examine the authenticity and fervor of our own affections. Do we truly value genuine, intimate connection above all other pursuits, or are we often distracted by lesser pleasures, symbolized by "wine" – the fleeting gratifications and worldly preoccupations of life? This verse serves as a powerful reminder that the deepest and most enduring satisfaction is found not in temporary external stimuli, but in the profound, reciprocal love of another, and ultimately, in the unparalleled, unconditional love of God. It encourages us to cultivate all our relationships—both human and divine—with intentionality, passion, and a profound recognition of their supreme worth. For those in romantic relationships, it stands as a beautiful affirmation of the sacredness and joy of marital intimacy, encouraging open expression of affection and valuing the beloved above all else. For all believers, it can stir a deeper, more fervent longing for the spiritual intimacy offered by Christ, whose love truly surpasses all understanding and satisfies the deepest longings of the human heart.
Questions for Reflection
FAQ
Is the Song of Solomon primarily about human love or God's love for His people?
Answer: The Song of Solomon is a rich poetic work that has been interpreted in various ways throughout history, reflecting its multi-layered depth. Its primary, literal reading is a beautiful and unreserved celebration of human romantic and marital love between a man and a woman, depicted with vivid and passionate imagery. This interpretation affirms the goodness and sanctity of human sexuality and marriage as God-given. However, for centuries, both Jewish and Christian traditions have also understood it allegorically. In Judaism, it is often seen as a profound metaphor for God's covenantal love for Israel and their unique relationship. In Christianity, it is frequently interpreted as an allegory for Christ's sacrificial and pursuing love for His church, or the individual believer's soul's longing for and intimate relationship with Christ. The enduring beauty of the book lies in its ability to function on these multiple levels, affirming the divine design of human love while simultaneously providing a rich framework for understanding the profound spiritual intimacy between God and His people, as seen in passages like Ephesians 5:25-32.
CHRIST-CENTERED FULFILLMENT
Song of Solomon 1:2, with its passionate declaration of love's supremacy and yearning for intimate communion, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The Shulamite's fervent desire for the "kisses of his mouth" and her assertion that her beloved's "love is better than wine" beautifully foreshadows the believer's deep spiritual longing for Christ and the unparalleled, eternal satisfaction found in His divine love. Just as the Shulamite found ultimate delight in her beloved, so too do believers find that knowing Christ surpasses all earthly pleasures and pursuits, as articulated by Paul in Philippians 3:8. The "love" (dôwd) described here, emphasizing intimate affection and delightful expressions, points powerfully to the profound, personal relationship offered by Christ, who calls us His friends (John 15:15) and whose love is poured into our hearts by the Holy Spirit (Romans 5:5). His sacrificial love, supremely demonstrated on the cross, is indeed "better than wine"—it is better than life itself, offering eternal joy, forgiveness, and communion that no worldly pleasure or intoxication can ever provide. The ultimate "kiss" we receive is the embrace of God's grace and forgiveness through Christ, leading to an eternal union with the Divine Bridegroom, a union eagerly anticipated in the marriage supper of the Lamb (Revelation 19:7).