Sermo 1
Bread for the Mature
The preacher addresses his monastic audience as spiritual adults ready for solid food, inviting them to break open the rich bread of the Song of Songs together.
Brothers, what I need to say to you about the world is different from what I'd say to others — or at least it needs to be said differently. To those who follow the apostles' example in their teaching, he gives milk to drink, not solid food. For those who are spiritual need to be served something more substantial — and he himself teaches this by his own example: 'We do not speak in the learned words of human wisdom, but in the teaching of the Spirit, matching spiritual words with spiritual people.' We also speak of wisdom among the mature — and I trust that is exactly who you are — unless all your long engagement with heavenly things, your trained senses, and your meditation on God's law day and night have been in vain.✦ So prepare your mouths, not for milk, but for bread. There is a bread with Solomon — a bread that is truly splendid and rich: I mean the book called Song of Songs. Let it be brought forward, if you will, and let us break it together.✦
Two Remedies and a Third Bread
Ecclesiastes and the Parables have already armed the monks against the love of the world and excessive self-regard; now they are ready for the contemplative fruit of a third book.
As for the words of Ecclesiastes, you've been sufficiently instructed, unless I'm mistaken, through the grace of God, to know the vanity of this world and to despise it. What about the Parables? Haven't your life and conduct been sufficiently corrected and shaped by the teaching found in them? So since you've already tasted those two books beforehand, which you nevertheless received as offered from a friend's store, come forward now to this third bread, so that you may perhaps taste something better. For since there are two evils that wage war against the soul, either alone or especially—namely, the love of the world and excessive self-regard—those two books are known to stand as a remedy against this twin plague: the one cutting away every depravity in our manners and the superfluities of the flesh with the hoe of discipline; the other, with the light of reason, keenly detecting the vanity that colors all worldly glory, and truly distinguishing it from what is solid in truth. In a word, he has preferred above all human pursuits and worldly desires the fear of God and the keeping of his commandments. And rightly so. For the beginning of true wisdom is this, and its fulfillment is that—provided it's clear to you that there is no other true and perfect wisdom than to turn away from evil and to do good; and likewise that no one can perfectly turn away from evil without the fear of God, nor can any good work truly exist apart from keeping his commandments.
Who May Approach This Reading
Only sober, disciplined minds freed from worldly vanity may undertake this sacred reading, since the natural person cannot receive what comes from the Spirit of God.
So with both evils driven away by the reading of these two books, it's fitting that we now approach this sacred and contemplative discourse, which is the fruit of them both, yet is to be trusted only by sober minds and ears in every way. Otherwise—before the flesh has been tamed by the studies of discipline and handed over to the spirit, before the pomp and baggage of the world has been despised and cast aside—holy reading is presumptuously undertaken by impure people. Just as light pours out in vain over blind or closed eyes, so the natural person does not perceive what comes from the Spirit of God (ibid. , 14). Indeed, the holy Spirit of discipline will shun what is incontinent living that pretends to be life, nor will it ever share in the world's vanity, since it is the Spirit of truth. For what fellowship can there be between that wisdom which comes from above and the wisdom of this world, which is foolishness before God—or the wisdom of the flesh, which is itself an enemy of God? But I think that our friend who comes to us on the road will no longer have any reason to grumble against us, now that he has eaten the third loaf as well.
Breaking the Bread Together
The preacher humbly confesses his own poverty and need, asking the Lord to break this bread through him so that the hungry may be fed.
But who will break it? The father of the household is here; recognize the Lord in the breaking of the bread.1 For who else is fit? I certainly wouldn't claim this rashly for myself. Look to me in such a way that you expect nothing from me. For I too am one of those waiting, begging alongside you for the food of my soul, the nourishment of the spirit. Truly, poor and destitute, I knock at the door of the one who opens and no one shuts, at the deepest sacrament of this discourse.2 The eyes of all hope in you, Lord. The little ones have asked for bread, and there is no one to break it for them; this is hoped for from your kindness. O most merciful one, break your bread for the hungry with my hands, if you deign, but by your power.
The Kiss That Opens the Song
The preacher marvels at the sudden, arresting opening of the Song of Songs — 'Let him kiss me with the kiss of his mouth' — and at the strange beauty of its language.
Tell me, I beg you—by whom, about whom, and to whom is it said: Let him kiss me with the kiss of his mouth?✦ And what is this, so sudden, breaking out on the spur of the moment from the middle of the discourse? In this way it breaks forth into words, as though it had first sent someone ahead to speak, to whom it then introduces the answering character—whoever she is—the very one who demands the kiss. Then, if she is kissed by someone unknown, or asks, or commands, why does it expressly and by name say the mouth, and his own mouth, as though those who kiss are accustomed to offer her something other than the mouth, or something foreign, and not rather what is her own? Although it doesn't even say this: Let him kiss me with his mouth, but something far more unusual: With the kiss of his mouth, it says.✦ And indeed it is a delightful kind of speech that takes its beginning from a kiss, and the very attractive face of Scripture readily moves and entices one to read, so that what lies hidden in it is a joy to search out even with effort, and the difficulty of inquiry perhaps does not tire where the sweetness of its speech charms. But who would not be very attentive to a beginning of this kind—a beginning without a beginning? And this novelty of expression in such an ancient book?
A Work Shaped by the Spirit
The preacher concludes that the Song of Songs is not a product of human brilliance but is shaped by the Spirit's craft, difficult yet delightful to explore.
So it's clear that this work is not a product of human brilliance, but is shaped by the Spirit's craft, so that however difficult it is to understand, it's still a delight to explore.
The Title: The Peaceful One and the Song of Songs
The preacher pauses over the title, showing that Solomon the Peaceful One fits a book that begins with a kiss of peace, and that the unique title 'Song of Songs' surpasses all other scriptural songs.
But why? Are we skipping right past the title? Not a single letter should be overlooked, not even one tiny fragment — we're told to gather them up so that nothing is lost. The title is this: "The Song of Songs of Solomon." Notice first of all that the name "the Peaceful One" — which is Solomon — fits the book's opening, since it begins with a sign of peace, that is, with a kiss. And at the same time, realize that only peaceful minds are invited by openings like this to grasp this writing: minds that are already strong enough to free themselves from the disturbances of vice and the restless turmoil of anxieties.3 Next, don't think this detail is beside the point either — that the title doesn't just say Songs, but Songs of Songs. I've read many songs in the Scriptures, and I don't remember any of them being called that. Israel sang a song to the Lord because he had escaped both the sword and the yoke of Pharaoh, set free in a marvelous way from a double danger at the sea and kept safe through his submission. But what he sang wasn't called the Song of Songs — unless I'm misremembering. As Scripture says: 'Israel sang this song to the Lord.' Deborah sang, and Judith sang, and the mother of Samuel sang; some of the prophets sang too, and none of them is recorded as having called his own song the Song of Songs. Indeed, unless I'm mistaken, you'll find that everyone sang for some personal benefit of his own or those close to him — for instance, to obtain victory, to escape danger, or to gain some desired advantage of any kind. So most people sang, each for his own particular reason, so they wouldn't be found ungrateful for God's blessings — as the psalm says: 'You will be praised when you have done good to him.' But this king, Solomon — uniquely wise, of sublime glory, overflowing with riches, secure in peace — is known to have needed none of these things as the reason for which he chose to sing this song.
Solomon's Veiled Revelation
The preacher reveals that Solomon, divinely inspired, sang of Christ and the Church, sacred love, and the eternal marriage, veiling that glory like Moses so that only the purified could behold it.
And yet Scripture itself doesn't seem to say anything like this about itself anywhere. And so, divinely inspired, he sang the praises of Christ and the Church, the grace of sacred love, and the sacraments of an eternal marriage. At the same time he gave expression to the holy longing of the soul and, rejoicing in a glad spirit, composed the wedding song in a pleasing eulogy—yet in figurative language. Surely he too veiled his face, like Moses, shining no less brightly in this respect, because in that time no one—or hardly anyone—was able to behold that glory with unveiled face.✦✦ Therefore, because of its surpassing excellence, I believe this nuptial song was pre-titled with a title of its own kind, so that it might rightly be called, in a unique way, the Song of Songs—just as the one to whom it is sung is also uniquely called King of kings and Lord of lords.✦✦
Songs of Steps and Songs of Victory
The preacher calls the monks to recognize in their own experience the 'new songs' of conversion, forgiveness, and daily spiritual battle, by which each step of advance becomes praise.
Besides, if you pay attention to your own experience, haven't you — in the victory by which your faith conquered the world, and in your departure from the pit of misery and the mud of its dregs — sung also to the Lord a new song, because he has done wonders?✦ Again, when he first added to set your feet upon the rock and to direct your steps, I think that then too, for the newness of life granted to you, a new song and a hymn for our God was put into your mouth.✦ What of when, to those of you who repented, he not only forgave your sins but also promised rewards — didn't you, rejoicing in the hope of future goods, sing all the more on the Lord's ways, since the glory of the Lord is great?✦ But if, for any of you, something closed or obscure in the Scriptures has sometimes shone light, then it is absolutely necessary that, for the nourishment received from heavenly bread, the divine ears be soothed by the voice of exultation and confession — the sound of one feasting. But in the daily exercises and battles that no hour lacks for those living devoutly in Christ — from the flesh, from the world, from the devil — just as you yourselves experience unceasingly that the life of a person on earth is military service, it is necessary that songs for victories obtained be renewed daily.✦ Whenever temptation is overcome, or vice is subdued, or imminent danger is avoided, or the snare of the one lying in wait is detected, or any chronic and long-standing suffering of the soul is once and for all healed, or a virtue greatly and long desired and often sought is at last obtained by God's gift — what is this but that, as often as these happen, thanksgiving and the voice of praise resound according to the prophet, and for each and every blessing God is blessed in his gifts?✦ Otherwise, when judgment comes, whoever will not be able to say to God, 'Singable to me were your justifications in the place of my pilgrimage,' will be counted ungrateful. I think you now recognize in your own experience the things that in the psalter are called, not Songs of Songs, but Songs of Steps — because for each of your advances, according to the ascents each one has set in place in his heart, each step must be made into a song brought forth for the praise and glory of the one who advances you. How that other verse can be fulfilled otherwise, I do not see: 'The voice of exultation and of salvation is in the dwellings of the righteous' — or at least that most beautiful and most wholesome exhortation of the Apostle: 'Singing and making melody in your hearts to the Lord, with psalms and hymns and spiritual songs.'
The Song of Songs as the Wedding Song of the Soul
The Song of Songs surpasses all other songs because it is the wedding song of the soul — the chaste, joyful embrace of the bride and bridegroom, learned only through experience and the Spirit's anointing.
But there is a song that, by its own singular worth and sweetness, rightly surpasses all the ones we've mentioned — and any others there may be: and I'd rightly call this one the Song of Songs, because it is the fruit of all the rest. This kind of song is taught only by anointing, and only learned through experience. Let those who have experience recognize it; let those without experience burn with desire — not so much to know it as to experience it. It is not the noise of the mouth, but the jubilation of the heart; not the sound of lips, but the movement of joys — of wills, not of voices — in harmony. It isn't heard outside, nor does it ring out in public: only the one who sings hears it, and the one to whom it is sung — that is, the bride and the bridegroom. It is indeed a wedding song, portraying the chaste and joyful embraces of souls, the harmony of characters, and the affections' mutual love, fitted to one another.
Marriageable for the Heavenly Bridegroom
This wedding song belongs not to new converts but to mature souls who have reached the marriageable years of merit and are now fit for the heavenly Bridegroom; the preacher promises to resume the kiss tomorrow.
And yet that song isn't for a childish soul, still a new convert, newly turned from the world — but for a mind that is now mature and formed, one that has truly advanced by its own growth. Advancing under God's guidance, it has now grown to such a point that it has reached perfect maturity — and, in a manner of speaking, the marriageable years, years I mean of merit, not of time — made fit for the marriage of the heavenly Bridegroom, such as will be described more fully in its proper place. But the hour is passing that presses us to go out to the work of our hands, and to poverty, and to the discipline of the rule. Tomorrow, in the Lord's name, we'll continue what we began concerning the kiss, because today's discourse has freed us from the theme.
Read the original Latin
Vobis, fratres, alia quam aliis de saeculo, aut certe aliter dicenda sunt. Illis siquidem lac potum dat, et non escam, qui Apostoli formam tenet in docendo. Nam spiritualibus solidiora apponenda esse, itidem ipse suo docet exemplo, Loquimur, inquiens, non in doctis humanae sapientiae verbis, sed in doctrina spiritus, spiritualibus spiritualia comparantes; item, Sapientiam loquimur inter perfectos, quales vos nimirum esse confido; nisi frustra forte iam ex longo studiis estis coelestibus occupati, exercitati sensibus, et in lege Dei meditati die ac nocte. Itaque parate fauces, non lacti, sed pani. Est panis apud Salomonem, isque admodum splendidus sapidusque; librum dico, qui Cantica canticorum inscribitur: proferatur, si placet, et frangatur.
Nam de verbis Ecclesiastes satis, ni fallor, per Dei gratiam instructi estis mundi huius cognoscere et contemnere vanitatem. Quid et Parabolas? An non vita et mores vestri iuxta eam quae in ipsis invenitur doctrinam sufficienter emendati sunt et informati? Proinde illis ambobus praelibatis, quos nihilominus de amici arca praestitos accepistis, accedite et ad tertium hunc panem, ut probetis forsitan potiora. Cum enim duo sint mala, quae vel sola, vel maxime militant adversus animam, vanus scilicet amor mundi et superfluus sui, pesti utrique duo illi libri obviare noscuntur; alter sarculo disciplinae prava quaeque in moribus, et carnis superflua resecans; alter luce rationis in omni gloria mundi fucum vanitatis sagaciter deprehendens, veraciterque distinguens a solido veritatis. Denique universis humanis studiis, ac mundanis desideriis praetulit Deum timere, eiusque observare mandata. Merito quidem. Verae etenim sapientiae primum illud, initium; secundum, consummatio est: si tamen constat vobis non aliud veram et consummatam esse sapientiam, quam declinare a malo, et facere bonum; itemque recedere a malo neminem posse perfecte absque timore Dei, nec bonum opus omnino esse praeter observantiam mandatorum.
Depulsis ergo duobus malis duorum lectione librorum, competenter iam acceditur ad hunc sacrum theoricumque sermonem: qui cum sit amborum fructus, nonnisi sobriis mentibus et auribus omnino credendus est. Alioquin ante carnem disciplinae studiis edomitam et mancipatam spiritui, ante spretam et abiectam saeculi pompam et sarcinam, indigne ab impuris lectio sancta praesumitur. Quomodo nempe lux incassum circumfundit oculos caecos vel clausos, ita animalis homo non percipit ea quae sunt Spiritus Dei (ibid. , 14). Quippe Spiritus sanctus disciplinae effugiet fictum, quod est vita incontinens; sed nec erit ei unquam pars cum mundi vanitate, cum veritatis sit Spiritus. Quae enim societas ei quae desursum est sapientiae, et sapientiae mundi, quae stultitia est apud Deum; aut sapientiae carnis, quae et ipsa inimica est Deo? Puto autem quod iam non habebit unde adversum nos murmuret is, qui nobis de via venit amicus, cum et tertium istum insumpserit panem.
Sed quis franget? Adest paterfamilias; cognoscite Dominum in fractione panis. Quis enim alter idoneus? Non equidem ego mihi istud temere arrogaverim. Sic spectetis ad me, ut ex me non exspectetis. Nam et ego unus sum de exspectantibus, mendicans et ipse vobiscum cibum animae meae, alimoniam spiritus. Revera pauper et inops pulso ad eum, qui aperit et nemo claudit, super sermonis huius profundissimo sacramento. Oculi omnium in te sperant, Domine.
Parvuli petierunt panem; non est qui frangat eis; speratur id a benignitate tua. O piissime, frange esurientibus panem tuum, meis quidem, si dignaris, manibus, sed tuis viribus.
Dic, quaeso, nobis, a quo, de quo, ad quemve dicitur: Osculetur me osculo oris sui? aut quale est istud ita subitaneum, et factum repente de medio sermonis exordium? Sic quippe in verba prorumpit, quasi quempiam loquentem praemiserit, cui consequenter respondentem et hanc introducat personam, quaecunque est ipsa quae osculum flagitat. Deinde si se osculari a nescio quo vel petit, vel praecipit; cur signanter et nominatim ore, et ore suo; quasi aliud quam os, aut alienum, et non potius suum, exhibere sibi soleant osculantes? Quanquam ne hoc quidem dicit: Osculetur me ore suo: sed aliud profecto inusitatius: Osculo, inquit, oris sui. Et quidem iucundum eloquium, quod ab osculo principium sumit, et blanda ipsa quaedam Scripturae facies facile afficit et allicit ad legendum, ita ut quod in ea latet, delectet etiam cum labore investigare, nec fatiget inquirendi forte difficultas, ubi eloquii suavitas mulcet. Verum quem non valde attentum faciat istiusmodi principium sine principio. et novitas locutionis in veteri libro?
Unde constat hoc opus non humano ingenio, sed Spiritus arte ita compositum, ut quamvis difficile intellectu, sit tamen inquisitu delectabile.
Sed quid? titulum praeterimus? Non oportet ne unum quidem iota, quando et minutias iubemur colligere fragmentorum, ne pereant. Titulus talis est: Incipiunt Cantica canticorum Salomonis. Observa in primis Pacifici nomen, quod est Salomon, convenire principio libri, qui incipit a signo pacis, id est ab osculo; simulque adverte huiuscemodi principiis solas ad hanc intelligendam scripturam mentes invitari pacificas, quae sese iam a vitiorum vindicare perturbationibus et curarum tumultibus praevalent.
Dehinc ne hoc quoque otiosum putes, quod non simpliciter Cantica, sed Cantica canticorum habet inscriptio. Multa quippe legi cantica in Scripturis, et nullum illorum memini taliter appellari. Cecinit Israel carmen Domino, quod gladium pariter et iugum evaserit Pharaonis, gemino maris mirabiliter liberatus simul et vindicatus obsequio. Non tamen quod cecinit, dictum est Canticum canticorum; sed, si bene recolo: Cecinit, ait Scriptura, Israel carmen hoc Domino. Cecinit etiam Debbora, cecinit et Iudith, cecinit et mater Samuelis; prophetae quoque aliqui cecinerunt, et nemo eorum legitur appellasse canticum suum Cantica canticorum. Sane omnes, ni fallor, cecinisse reperies pro quocunque suo, suorumve percepto commodo: verbi gratia, pro obtentu victoriae, pro evasione periculi, aut pro concupitae rei qualiscunque adepto beneficio. Ita ergo plerique cecinerunt, singuli pro singulis causis, ne ingrati divinis beneficiis invenirentur, iuxta illud: Confitebitur tibi, cum benefeceris ei. At vero rex iste Salomon, sapientia singularis, sublimis gloria, rebus affluens, pace securus, nullius talium eguisse cognoscitur, pro quo accepto ista decantare libuerit.
Sed nec Scriptura ipsa sui uspiam tale aliquid significare videtur.
Itaque divinitus inspiratus, Christi et Ecclesiae laudes, et sacri amoris gratiam, et aeterni connubii cecinit sacramenta; simulque expressit sanctae desiderium animae, et epithalamii carmen, exsultans in spiritu, iucundo composuit eulogio, figurato tamen. Nimirum velabat et ipse instar Moysi faciem suam, non minus forsitan in hac parte fulgentem, eo quod illo adhuc in tempore nemo, aut rarus erat, qui revelata facie gloriam istam speculari sufficeret. Igitur pro sui excellentia reor nuptiale hoc carmen huiusmodi titulo praesignitum, ut merito Cantica canticorum singulariter appelletur, sicut is quoque cui canitur, singulariter est dictus: Rex regum, et Dominus dominantium.
Caeterum vos, si vestram experientiam advertatis, nonne in victoria, qua vicit mundum fides vestra, et in exitu vestro de lacu miseriae et de luto faecis, cantastis et ipsi Domino canticum novum, quia mirabilia fecit? Rursus cum adiecit primum supra petram statuere pedes vestros, et dirigere gressus vestros; puto quod et tunc nihilominus pro indulta novitate vitae immissum sit in os vestrum canticum novum, carmen Deo nostro. Quid cum poenitentibus vobis non solum peccata dimisit, sed insuper promisit et praemia; non multo magis spe gaudentes futurorum bonorum, cantastis in viis Domini, quoniam magna est gloria Domini? At si cui forte vestrum clausum vel obscurum aliquid de Scripturis interdum eluxerit, tunc prorsus necesse est pro percepta coelestis panis alimonia divinas mulceat aures in voce exsultationis et confessionis sonus epulantis. Sed et in quotidianis exercitiis et bellis, quae nulla hora pie in Christo viventibus desunt a carne, a mundo, a diabolo, sicut militiam esse vitam hominis super terram incessanter experimini in vobismetipsis, quotidiana necesse est cantica pro assecutis victoriis innovari. Quoties tentatio superatur, aut vitium subiugatur, aut imminens periculum declinatur, aut laqueus insidiantis deprehenditur, aut annosa et inveterata quaecunque animae passio semel perfecteque sanatur, aut multum diuque cupita et saepius petita virtus tandem aliquando Dei munere obtinetur, quid nisi toties, iuxta prophetam, personat gratiarum actio et vox laudis, et ad singula quaeque beneficia benedicitur Deus in donis suis? Alioquin ingratus reputabitur, cum discussio venerit, qui non poterit dicere Deo: Cantabiles mihi erant iustificationes tuae in loco peregrinationis meae.
Arbitror vos in vobis ipsis illa iam recognoscere, quae in psalterio, non Cantica canticorum, sed Cantica Graduum appellantur, eo quod ad singulos profectus vestros, iuxta ascensiones quas quisque in corde suo disposuit, singula sint cantica depromenda ad laudem et gloriam promoventis. Quonam modo impleatur aliter ille versiculus non video: Vox exsultationis et salutis in tabernaculis iustorum; aut certe Apostoli iila pulcherrima saluberrimaque exhortatio: In psalmis, hymnis, et canticis spiritualibus cantantes, et psallentes in cordibus vestris Domino.
Sed est canticum, quod sui singulari dignitate et suavitate cunctis merito quae memoravimus, et si qua sunt alia, antecellit: et iure hoc appellaverim Canticum canticorum, quia caeterorum omnium ipsum est fructus. Istiusmodi canticum sola unctio docet, sola addiscit experientia. Experti recognoscant, inexperti inardescant desiderio, non tam cognoscendi, quam experiendi. Non est enim strepitus oris, sed iubilus cordis; non sonus labiorum, sed motus gaudiorum; voluntatum, non vocum consonantia. Non auditur foris, nec enim in publico personat: sola quae cantat audit, et cui cantatur, id est sponsa et sponsus. Est quippe nuptiale carmen, exprimens castos iucundosque complexus animorum, morum concordiam, affectuumque consentaneam ad alterutrum charitatem.
Caeterum non est illud cantare seu audire animae puerilis et neophytae adhuc, et recens conversae de saeculo, sed provectae iam et eruditae mentis; quae suis nimirum profectibus. Deo promovente, in tantum iam creverit, quatenus ad perfectam aetatem, et ad nubiles quodam modo pervenerit annos, annos dico meritorum, non temporum; facta nuptiis coelestis sponsi idonea, qualis denique suo loco plenius describetur. Sed praeterit hora, qua nos exire urget ad opera manuum et paupertas et institutio regularis. Cras in nomine Domini quod coeperamus prosequemur de osculo, quia de titulo hodiernus sermo nos expedivit.
Scripture echoes
- ↩1Cor.2.13 — And these things we speak, not in words taught by human wisdom, but in words taught by the Spirit, interpreting spiritual things with spiritual words.
- ↩Prov.9.1-Prov.9.5 — Wisdom has built her house; she has hewn her seven pillars. Prov.9.2 — She has slaughtered her beasts, mixed her wine, and set her table. Prov.9.3 — She has sent out her young women; she calls from the highest places of the city, Prov.9.4 — Whoever is simple, let him turn in here! To him who lacks sense she says, Prov.9.5 — Come, eat my bread and drink the wine I have mixed.
- ↩Song.1.2 — Let him kiss me with the kisses of his mouth, for your love is better than wine.
- ↩Song.1.2 — Let him kiss me with the kisses of his mouth, for your love is better than wine.
- ↩Exod.34.29-Exod.34.35 — And it came to pass when Moses came down from Mount Sinai—with the two tablets of the testimony in Moses' hand as he came down from the mountain—that Moses did not know that the skin of his face shone while he spoke with Him. Exod.34.30 — When Aaron and all the people of Israel saw Moses, behold, the skin of his face was shining, and they were afraid to come near him. Exod.34.31 — Then Moses called to them, and Aaron and all the leaders of the congregation returned to him, and Moses spoke to them. Exod.34.32 — Afterward all the sons of Israel drew near, and he commanded them all that the LORD had spoken with him on Mount Sinai. Exod.34.33 — When Moses had finished speaking with them, he put a veil over his face. Exod.34.34 — Whenever Moses went before the LORD to speak with him, he would remove the veil until he came out. Then he would go out and speak to the Israelites what he was commanded. Exod.34.35 — The Israelites would see Moses' face, that the skin of Moses' face was shining; and Moses would put the veil back over his face until he went in to speak with him.
- ↩2Cor.3.13-2Cor.3.18 — and not as Moses, who used to put a veil over his face so that the sons of Israel would not gaze at the end of what was being set aside 2Cor.3.14 — But their minds were hardened. For to this day the same veil remains over the reading of the old covenant, not being lifted, because it is in Christ that it is set aside. 2Cor.3.15 — But to this day, whenever Moses is read, a veil lies over their hearts. 2Cor.3.16 — But whenever one turns to the Lord, the veil is removed. 2Cor.3.17 — Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 2Cor.3.18 — And we all, with unveiled face, beholding the glory of the Lord as in a mirror, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.
- ↩Song.1.1 — The Song of Songs, which is Solomon's.
- ↩1Tim.6.15;Rev.19.16 — which he will display in his own time—the blessed and only Sovereign, the King of those who reign and Lord of those who rule. Rev.19.16 — And on his robe and on his thigh he has a name written: King of kings and Lord of lords.
- ↩Ps.97.1;Ps.148.5;Rev.5.9 — The LORD reigns; let the earth rejoice; let the many coastlands be glad. Ps.148.5 — Let them praise the name of the LORD, for he commanded, and they were created. Rev.5.9 — And they sing a new song, saying: 'You are worthy to take the scroll and to open its seals, for you were slain, and by your blood you ransomed for God people from every tribe and tongue and people and nation.'
- ↩Ps.40.3;Ps.26.12 — He lifted me out of the roaring pit, out of the miry clay, and set my feet upon a rock, making my steps firm. Ps.26.12 — My foot stands on level ground; in the assemblies I will bless the LORD.
- ↩Ps.148.13;Exod.15.1 — Let them praise the name of the LORD, for his name alone is exalted; his glory is above earth and heaven. Exod.15.1 — Then Moses and the sons of Israel sang this song to the LORD, saying, 'I will sing to the LORD, for he has triumphed gloriously; horse and rider he has thrown into the sea.'
- ↩Job.7.1 — Does not a human have a hard service on earth, and are not his days like the days of a hired worker?
- ↩Ps.68.33;Ps.148.1-Ps.148.2 — O kingdoms of the earth, sing to God; sing praise to the Lord, Selah. Ps.148.1 — Praise the LORD! Praise the LORD from the heavens; praise him in the heights. Ps.148.2 — Praise him, all his angels; praise him, all his host.
Notes
- 1 ↩In a Eucharistic context, 'breaking of the bread' refers to the sacramental fraction; 'recognize' translates the imperative cognoscite, calling the listener to discern Christ's presence.
- 2 ↩'The one who opens and no one shuts' echoes Rev 3:7; 'sacrament of this discourse' refers to the profound mystery contained in the sacred teaching on the Eucharist.
- 3 ↩The Latin plays on the etymology of Solomon (pacificus) and the opening word osculum (kiss) as a sign of peace; the point is that only an inwardly settled mind can receive the book's meaning.
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