C. THE WEDDING BANQUET (Song 2:16 – 3:11) Through the Incarnation, the Fiancé descended to propose to His bride; and through His resurrection, He called her to rise without fearing death or the dominion of sin and warned her of the little foxes that ruin the vine. The bride accepted her Fiancé’s repeated call: “Rise… come,” so she entered the wedding banquet, which is His crucifixion and resurrection, to enjoy uniting and communing with Him: “My Beloved is mine, and I am His. He feeds His flock among the lilies. Until the day breaks and the shadows flee away, turn my beloved, and be like a gazelle or a young stag upon the mountains of Bether” (Song 2:16,17). THE MUTUAL AGREEMENT The Coptic Church calls the sacrament of matrimony “contract and marriage.” In this sacrament, each partner offers himself to the other, as St. Paul said, “The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does” (1 Cor. 7:4). He does not ask for what is his, but what pleases her, forsaking his desires for her sake, offering all what he has for her and vice versa. The Church, as well as the soul, sees this sacrament completely fulfilled on the Cross, where the Lord offered His Blood as a dowry. Therefore, each one is in possession of the other, as the bride says, “My Beloved is mine, and I am His.” She saw Him hung on the Cross, realizing the true meaning of heavenly matrimony. He bought her with all His love and offered His life as a ransom for her life. Hence, she willingly and joyfully offered her life to Him, singing in the eternal life, “For you were slain and have redeemed us to God by Your Blood out of every tribe and tongue and people and nation” (Rev. 5:9). The apostles realized the mystery of the matrimonial unity through the Blood shed on the Cross. St. Peter said, “Knowing that you were not redeemed with corruptible things like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Pet. 1:18-19). St. Paul asked us to present our lives to our Savior not to people, saying, “You were bought at a price; do not become slaves of men” (1 Cor. 7:23) and, “You are not your own. For you were bought at a price; therefore, glorify God in your body and in your spirit, which are God’s (1 Cor. 6:19-20). St. John explained this price to be the cause of our following Him in eternal life when he wrote, “These are the ones who follow the Lamb wherever He goes. These were redeemed from among men, being first-fruits to God and to the Lamb” (Rev. 14:4). St. Augustine tasted the wedding banquet which was fulfilled on the Cross. He felt as if God did not care for anyone else except himself “My Beloved is mine.” He said: [My Lord…While reflecting on my conscience, I see You looking only at me, and with great concern caring for me night and day, as if no one exists in heaven and on earth except me. You watch over me, as if You have forgotten the whole creation! You grant me Your gifts, as if I, only, am the subject of Your love!1] St. Augustine felt that God did not care about anyone else except him, and wanted only to be occupied with God and to be with Him, saying with the bride, “I 1 The Divine Love, by Fr. Tadros Y. Malaty, p. 15-17 (in Arabic). 5 am my Beloved’s.” He also said, [I beg You: where are You? Where can I meet You so I can see all of You and am found in You! I desire death so I can see You. I do not want to live so I can be with You! Possess me, so I may cleave to You1.] Through the Cross the soul communes with her eternal Groom saying, “My Beloved is mine, and I am His.” As if she is telling Him, “You have offered all Your life to me, how can I repay You? You do not need my slavery or my ministry or my praise, but You desire my entire life!] THE SHEPHERD AMONG THE LILIES Since the Groom has called Himself the “Lily of the valleys” (Song 2:1), the Church then wants to rejoice and call Him “The Shepherd among the lilies.” She is telling him, “You are the suffering Lily. The tree of Your Cross became fruitful and produced unity by making us into lilies according to Your likeness. Rejoice, for Your Church has carried Your characteristics and shared even Your name!” St. Jerome2 wrote that the lily refers to virginity, as if the Virgin Lord became the Shepherd to the virgins who did not defile their clothes. The Virgin united with us so all what is inside us became virginal: the thoughts, the senses, and the heart. THE BANQUET OF RESURRECTION OR THE BANQUET OF ETERNITY Since the soul entered the banquet of the divine matrimony and tasted the first resurrection of the Lord in her life (the resurrection of the soul from the death of sin), she desired the second resurrection (the resurrection of the bodies in the Second Coming of the Lord). She pleads with the Groom saying, “Come back, my Beloved,” as if she is telling Him, “In Your first coming, You were behind our walls and I did not know You and I did not wait for You. But now, I know You as a gazelle4, and I have experience with You. I say, ‘Yes, come, O Lord Jesus, I want to meet with You and live with You forever.’” She pleads with Him, so He comes to her. He does not come behind the walls, as the time before, but rather on the clouds, apparent to everyone on the New Day, “Until the day breaks and the shadows flee away.” At His first coming we enjoy the fellowship of His suffering and resurrection; the night has changed to day, as St. Peter said, “We also have the prophetic word made more sure, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts” (2 Pet. 1:19). When the Lord arises from the dead and dwells in the heart, His light shines upon us, the day dawns inside of us, and the Lord remains working in the day in the temple inside our hearts (Luke 21:37). He continuously makes us “sons of light and sons of day…, not of the night nor of darkness” (1Thess. 5:5-6). The Psalmist said, “Surely the darkness shall fall on me, even the night shall be light about me; indeed, the darkness shall not hide from You, but the night shines as the day; the darkness and the light are both alike to You” (Ps. 139:11,12). Let us say with St. Paul, “The night is far spent, the day is at hand. Therefore, let us cast off the works of darkness, and let us put on the armor of light. Let us walk properly as in the day…” (Rom. 13:12-13). 1 The Divine Love, by Fr. Tadros Y. Malaty, p. 15-17 (in Arabic). 2 Epistle 730. 4 Refer to the commentary on Song 2:8 6 Entering the resurrection banquet, we hear God repeating, “I have stretched out My hands all day long to a rebellious people” (Is. 65:2). The Father stretches out His hands with love, through the Cross of the Son, desiring to embrace even the rebellious people. God remains working as long as it is daytime; that is, He works inside us as long as His light is shining inside of us, until we also walk in the day without stumbling (John 11:9). By the first resurrection, we enter into the New Day; however, when we lift our eyes to the second resurrection and the Second Coming of the Lord, we see our life as if it is in a shadow waiting for the Eternal Day. Then we admit our weaknesses and cry, “Until the day breaks and the shadows flee away” (Song 2:17). We see Him coming upon the mountains full of troubles to overcome the shadows of time and make us enter into the day. Here there is no night at all, as St. John described: “And there shall be no night there. They need no lamp nor light of the sun, for the Lord gives them light. And they shall reign forever and ever” (Rev. 22:5). “Its gates shall not be shut at all by day (there shall be no night there)” (Rev. 21:25). KNOWING THE RISEN FROM THE DEAD After the bride praised the effect of the Cross in her life, she declares the resurrection banquet to be her wedding banquet, where she is united with the Bridegroom and longs for His Second Coming. She remembers the events of the resurrection, saying: “By night, I sought the one I love; I sought Him but I did not find Him. ‘I will rise now,’ I said, ‘and go about the city; in the streets and in the squares I will seek the one I love.’ I sought Him but I did not find Him. The watchmen who go about the city found me; I said, ‘Have you seen the One I love?’ Scarcely had I passed by them, when I found the One I love. I held Him and would not let him go, until I had brought Him to the house of my mother, and into the chamber of her who conceived me. I charge you, O daughters of Jerusalem, by the gazelles or the does of the field, do not stir up nor awaken love until it pleases” (Song 3:1-5). There are two interpretations to this speech: either an account of the catholic (universal) Church with Christ, her Bridegroom; or an account of the soul, as a member of the Church, to Christ. The First Interpretation: An Account of the Catholic (universal) Church This symbolic speech paints a living portrait of the events of the resurrection; for she sought Him three times and could not find Him except at the third time. The first time, she sought Him “at night,” referring to the darkness that covered the earth during His crucifixion. “Now from the sixth hour until the ninth hour, there was darkness over all the land. And about the ninth hour Jesus cried out with a loud voice… Jesus, when He had cried out again with a loud voice, yielded up His spirit. And behold the veil of the temple was torn in two from top to bottom, and the earth quaked and the rocks were split, and the graves were opened and many bodies of the saints who had fallen asleep were raised” (Matt. 27:45-52). Day became night, and darkness prevailed over all the earth. At that time not even the disciples were able to realize the mystery of salvation, for they had not yet been enlightened. They sought Him lying in their beds, but they could not find Him. They called to Him, but He did not hear them. They sought Him in bed, while in the darkness of carnal thoughts, unable to struggle with Him or to realize the mysteries of the Spirit; but they could not find Him. Perhaps they were wondering, “Is this the Messiah?” Perhaps they were wondering like the disciples of Emmaus, “But we were hoping that it was He who was going to redeem Israel” (Lk. 24:21). Maybe they were 7 hoping that He would escape from those who were crucifying Him, take vengeance for Himself, and establish a kingdom. However, none of these things happened! The second time the bride sought Him was at night, but this time she was not in her bed. She said, “I will rise now and go about the city, in the streets and in the squares I will seek the One I love.” This was the case of the disciples after the Lord was buried, and they entered the upper room very frightened. Their light changed to darkness, and they fearfully sought the Lord behind locked doors. They attempted to seek Him in the city, in the markets, and in the streets, but it was the Sabbath and they could not taste any rest. Their upper room changed into a city and their thoughts and talks changed into markets and streets. Each one was wandering and asking the other, “What is the end of this matter?” They sought Him and they had no peace at all! In the third time, they sought Him at the empty tomb. At the dawn of Sunday morning, Mary Magdalene was not afraid to walk in the streets, while it was still dark, until she reached the tomb. She was the only one who went, instead of the sad church, and asked the angel while crying about the One whom she loves. A moment later, she saw the Lord and cleaved to Him7. She held Him first, and while she wanted to remain holding Him, He told her to go and tell the disciples to meet Him at Galilee, as if she made Him enter into the Church, the house of her mother, into the chamber of her who conceived her. “I charge you, O daughters of Jerusalem, by the gazelles, or by the does of the field, do not stir up nor awaken love until it pleases” (Song 3:5). This speech of the Church is of rebuke, but also full of love. It is directed from the Christian Church to the Jewish community. They mocked the Bridegroom on the Cross saying, “You who destroy the temple and built it in three days, save Yourself! If You are the Son of God, come down from the Cross” (Matt. 27:40). The chief priests, with the scribes and Pharisees, also mocked Him saying, “He save others. Himself He cannot save. If He is the King of Israel, let Him now come down from the Cross, and we will believe Him” (Matt. 27:41-42). After the resurrection, the Church is telling the daughters of Jerusalem, “Why do you hasten the Bridegroom to rise? I charge you, by the prophets, that is, “the gazelles and the does of the field.” to leave Him to rise on the third day, as He wishes! If He died on the Cross, go back to the prophecies and remember how He will rise whenever He wants! Now I know the mystery of His death and burial, for He died out of power not of weakness, and He rose to raise us up with Him! The Second Interpretation: The Talk of the Human Soul The Church sought Him three times: first at the Cross, then inside the tomb, and finally just outside the empty tomb after His resurrection; and she found Him on the third day. The human soul may seek Him by personal effort, through the servants, or by trusting in Gods work without ignoring, neither her strife nor the ministry of those who work in His vine. 1. Seeking Him with our personal effort: the human soul started her talk “By night on my bed…” Perhaps during her weakness, she dreamt that she had lost her Groom, so she went out to seek Him by her personal effort. However, she could not meet Him because it is He who He draws her to Him. “By night,” this may mean that she was in the darkness of negligence, seeking Him while lying on bed, in laziness without any spiritual struggle. Hence, she sought Him but could not find Him. She did not rest on the bed, which she had described earlier as “our bed is green” (Song 1:16), but she wanted to rest on her human bed. 7 Catechetical Lectures 14: 12,13. 8 “The green bed” refers to the unity of God the Word with our human nature, by taking human flesh. However, mentioning “my bed” refers to “my body,” or “my human nature,” in its ownself righteousness. St. Augustine sought God while lying on bed, in great pride, so he could find Him. He said: [I locked the door of my Lord, and when I wanted to knock so He may open to me, I used to let Him close it again, for I dared to seek Him, whom no one can know except the humble. While I was perishing, I thought that I could fly, but I fell before I was able. But the God of mercy lifted me, so people would not trample over me and put me back in the nest1.] St. Gregory of Nyssa said that she calls Him the One whom I love, without giving Him a name. When she sought Him by name, she could not find Him. She asked the innumerable angelic hosts and they could not answer. In their silence, she realized her sins, and now she does not call Him by a certain name. 2. The second time, she goes out of her self, arising from her bed, saying, “I will rise now and go about the city; in the streets and in the squares.” She entered the city looking for her Bridegroom in the streets and in the squares. St. Augustine went into the markets by seeking God in philosophical books, and went into the streets seeking Him in nature, however; he did not find Him. In his foolishness, he sought God outside himself; but, God was inside Him, in the inner depth of his soul. The city here refers to the Holy Bible. The soul entered into the streets and markets of the Bible (its symbols and prophecies) but still she could not meet her Bridegroom because she did not ask God’s help in drawing her to Him. That is what the high priests and the scribes did when they investigated the books, found that the Messiah will be born in Judea (Matt. 2:4-6), and told Herod the king before meeting their Lord Christ! 3. In the third stage, she looked for Him through the “guards,” who are the ministers of the Divine word. This time, she could not meet her Bridegroom until she passed them. The workers in the vine support the soul until she enters into the Bridegroom, but they cannot take her into Him unless He works through her, for He alone can attract the heart to Him. Truly, the priests are obliged to guard, but, “Unless the Lord builds the house, they labor in vain who build it” (Ps. 127:1). Since they perform the acts of priesthood, then it is through the Bridegroom Himself, “The Priest forever on the order of Melchizedek.” St. Paul realized that his people should ignore him and his companions, for he assured this to the Corinthians, “Who then is Paul, and who is Apollos…? I planted, Apollos watered, but God gave the increase” (1 Cor. 3:5,6). Through Christ Jesus away from everyone, the soul experiences the unity with God. In the inner heart, she communes with Him, and in intimacy, where they reveal their secrets to one another! She asks the daughters of Jerusalem (her close friends) to leave her with her Bridegroom in the life of solitude and secret prayers. She wishes that nothing in the world would occupy her life than staying in the bosom of the Bridegroom, the Life- Giver. THE RISEN BRIDE The nightmare is over and darkness is abolished through the resurrection of the Lord. We enjoy uniting with the Lord, and taking the mark of “His resurrection.” 1 Sermons on Lessons of the New Testament 1: 6 9 That is why the angels stood as friends of the Bridegroom, who rose from the dead, singing and praising the bride who rose with her Bridegroom: “Who is this coming out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all the merchant’s fragrant powders?” (Song 3:6). It is obvious that this proclamation cannot be applied to physical love, or else there would have been a relation between it and the previous talk. At the beginning of the chapter, we find the bride lying in bed asking for her Groom but not finding him. Then after some effort, she found him and made him enter into her mother’s house. Suddenly, we find her coming out of the wilderness perfumed with myrrh, frankincense, and all the fragrant powders bought from the merchant. Does she go to her mother’s house and leave him, while she goes out with perfumes and ornaments? This is a marvelous spiritual talk, for when the bride met her Bridegroom, who arose from the dead and ascended into heaven, she put Him inside of her heart. As a consequence to that act, she ascended with Him to the heaven. St. Paul said, “He raised us up and placed us in the heavens…” When He entered into her depths, He raised her above the wilderness of this world, so she communed with Him, “Having a desire to depart and be with Christ, which is far better” (Phil. 1:23). Probably the words “Who is this…?” are said by the Bridegroom Himself who supports her and encourages her, ascertaining that He sees her ascending to heaven, in spite of her existence on earth. Though she is still in the flesh, she becomes like smoke, carrying the nice aroma of prayer. These are the words of the heavenly creatures, who look to the earthly creatures and seeing the door of Paradise open before them, they ascend to the heavenly matters, with Christ living inside them. These also are the words of the daughters of Jerusalem who earlier were mocking the Church because it was black and not related to the prophets and the Fathers. Although she is from the Gentiles, through her unity with Christ she is beautiful ascends from glory to glory! ASCENSION FROM THE WILDERNESS The Israelites were lost in the wilderness for forty years, bitten by serpents because of their disobedience and complaining. The Gentiles were represented by the wilderness of this world and are defiled with evil. However, now the believers are united with the Messiah, the only One able to deliver us from this world and give us the liberty of the heavenly kingdom. The Lord Himself said, “No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven” (John 3:13). St. John Chrysostom said, [We, who do not deserve even the earthly glory, ascend to the kingdom of heaven, enter heaven and receive our status before the divine throne.] PILLARS OF PERFUMED SMOKE In the Old Testament God appeared on Mount Sinai and smoke appeared as a sign of His awesome glory and power (Ex. 19:18, Ex. 20:18, Ps. 104:32, Ps.144:5). When His glory descended on His house, whether in the Tabernacle or in the Temple, the place was filled with smoke (Is. 6:4, Rev. 15:8). When the believer’s heart is opened to the Lord, his life glorifies God and becomes like smoke ascending to the heavens from the wilderness of this world. Smoke refers to the dwelling and the presence of God, and the fulfillment of His promises to His beloved people, as He did with Abram when he cut the bloody sacrifices in half down in the middle. The Lord made a covenant with him: “And it came to pass, when the sun went down and it was dark, that behold there was a 10 smoking over and a burning torch that passed between those pieces” (Gen. 15:17). However, now God dwells in the hearts of His people and releases them as smoke, not only to hear His promises but to enjoy God Himself, who is their portion and their inheritance. Smoke also refers to the presence of God to sanctify His people, as Isaiah the Prophet said, “When the Lord has washed away the filth of the daughters of Zion, and purged the blood of Jerusalem from her midst, by the spirit of judgment and by the spirit of burning, the Lord will create above every dwelling place of Mount Zion and above her assemblies, a cloud and smoke by day and the shining of a flaming fire by night” (Is. 4:4-5). After the Church was sanctified by the Blood of Christ and was cleansed in the baptismal water, the Holy Spirit inflamed the Church, and she became as holy smoke ascending before the throne of Christ. The smoke here also depicts the life of prayer, as St. John the Beloved said, “And the smoke of the incense, with the prayers of the saints, ascended before God from the angel’s hand” (Rev. 8:4). That is why it was mentioned in the book of Song of Songs: “Who is this coming out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense,” for frankincense is a symbol of the life of prayer. This smoke does not choke, symbolizing God’s wrath (Deut. 29:20, Is. 34:10, Rev. 9:20, 14:11, 18:9, 18, 19:3). In Sodom and Gomorrah the smoke went up like that of a furnace (Gen. 19:28). The smoke also does not signify weakness or death, as Isaiah the Prophet said, “For the heavens will vanish away like smoke” (Is. 51:6). David the Psalmist said, “For my days are consumed like smoke” (Ps. 102:3). It is neither a sign of evil nor laziness which ruin the inner perception, as Solomon the Wise said, “ smoke to the eyes, so is the sluggard to those who send him” (Prov. 10:26). This smoke chokes the soul and spoils the eyes. However, the bride is like pillars of perfumes that gladden the heavens. The ingredients are: 1. Myrrh. The bride is buried with Jesus Christ who was embalmed with myrrh and spices. If you are not buried with Him, you cannot enjoy the new life: the risen life. St. Paul said, “Therefore, we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom. 6:4). We are buried in baptism, our old man is mortified, and we are born again spiritually until we are elevated to our Heavenly Father through the Holy Spirit. St. John Chrysostom said, [Neither through father, nor mother, nor through labor pains are we born again; but through water and the Holy Spirit we are formed and are born in a mysterious way1.] The ovary needs some time to form the body, but through water and Spirit the new life is formed in a twinkle of an eye. “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit” (John 3:6). St. John Chrysostom also says, [When the head is submerged under the water, as in a tomb, the old man is buried and a new man arises. As it is easy to sink and to float, it is easy for God to bury our old man and put on the new man2.] 2. Frankincense: The aroma of her prayers rises up to the Lord, saying with the Psalmist, “I am prayer.” In her union with the Risen One from the dead, she learns the life of true worship and of continuous prayer. 3. All the merchant’s fragrant powders: These are the tools of beauty that the soul buys from Christ Himself (the Merchant), who alone can adorn the soul and beautify her to make her His bride. 1 The Author: The Divine Love, p. 848. (in Arabic). 2 The Author: The Divine Love, p. 853. (in Arabic). 11 Hence the soul needs to be perfumed with Baptism and to rely on the Holy Spirit. She lives a life of continuous prayer and casts herself in the bosom of her Bridegroom to adorn her. Thus, she deserves to be the bride adorned for her Husband (Rev. 21:2). THE TIME OF THE WEDDING BANQUET “Behold, it is Solomon’s couch, with sixty valiant men around it, of the valiant of Israel. They all hold swords, being expert in war. Every man has his sword on his thigh because of fear in the night. Of the wood of Lebanon Solomon the king made himself a palanquin: he made its pillars of silver, its support of gold, its seat of purple, its interior paved with love by the daughters of Jerusalem” (Song 3:7-10). The Lord’s Crucifixion and Resurrection are the cause of the wedding banquet. The risen Bridegroom raises His bride who suffered with Him. He dwells within her heart, and then she ascends with Him to heaven, perfumed and adorned with spiritual beauty. We may then wonder when this will happen and when the banquet will take place. The answer is twofold: one is temporary while the other is eternal. During our sojourn, we enter into the procession of the Bridegroom and His banquet. We fight the fears of the night resting until bloodshed (Heb. 12:4), and then enjoy His eternal procession on the day that never ends, sitting at His right hand and sharing His glory. Therefore, the Bridegroom appears in two processions: one at night where He dwells among His struggling children, and the other at daytime where He sits on His eternal throne. 1. The temporary procession: In this procession, the Bridegroom appears surrounded by sixty valiant soldiers, carrying swords and struggling at night. The Church lives in this same type of procession, struggling around Christ, her Bridegroom. Here, the Bridegroom appears to have established a “couch” (or throne) in the midst of the Church. It is not like the bride’s bed on which she laid down at night, seeking her Bridegroom, but she could not find Him, and calling Him and He did not hear her (Song 3:1)! This couch is not similar to the beds upon which the frogs went, as a sign of God’s wrath on Pharaoh, the beds where people breathed their last breath (Gen. 49:33; 2 Kings 1:4), nor the bed which David the Psalmist wet with his tears every night (Ps. 6:6). However, it is a unique bed of which it was said, “Judah is a lion’s whelp; from the prey my son, you have gone up. He bows down; He lies down as a lion” (Gen. 49:9). It is the Cross of the Lord, where heaven and earth were reconciled, and where the Church was given peace and victory over the evil powers. Solomon declared the Cross to be secret of the peace of the Church and a sign of her rest. St. Peter rested on it inside the prison and slept without worry, until the angel awoke him and told him to leave (Acts 12:6-10). He gives sleep (i.e. His peace) to those who love Him! The True Solomon raised up a bed among his people to rest inside the ship of our life (Matt. 8:24; Mark 4:38). Thus, even if a great tempest arises in the sea, we will not perish. To demonstrate that it is the bed of spiritual rest and inner peace, the Book of Song of Songs shows Him surrounded by sixty valiant men, holding swords and familiar with the techniques of war. The Church gathers around the Cross as valiant men who fight and conquer as He conquered. Every believer carries his sword, which is the word of God, on his thigh because of the dreary night. The struggling Church 12 gathers around the Cross as men of war; as He won, they also win with Him. “And they overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death” (Rev. 12:11). Who are the sixty valiant men surrounding Him? They are the sons of the kingdom, the new spiritual Israel, the chosen ones who accepted the Cross and entered with God into a new covenant. They came to the banquet, with intimacy, and were equipped with the sword of the Spirit and the helmet of salvation, struggling against sin, to the point of bloodshed. “Finally, my brethren, be strong in the Lord and in the power of His might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore, take up the whole armor of God that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God” (Eph. 6:10-17). Why the number sixty? We know that the number 12 refers to the kingdom of God on earth. St. Augustine states that the Holy Trinity (3) reigns over the four corners of the earth (4). So, the kingdom of God on earth means 3 x 4 = 12. The tribes of Israel were 12, the disciples of the New Testament were 12, and the number of doors of the Heavenly Jerusalem is 12. St. Gregory of Nyssa said that each one of them carried five swords, which symbolize the sanctification of the five senses: 12 x 5 = 60. The senses of all those who are members in His kingdom are sanctified by perfection in Christ Jesus. St. Gregory of Nyssa also said that the sword of the eye continuously looks at the Lord and is not defiled by anything in the world. The sword of the ear listens to spiritual matters rather than vanity. In the same manner, the senses of taste, touch, and smell are all sanctified by the sword of self-control, being in fellowship with the Lord Jesus and smelling His sweet aroma. Through these weapons of light man is able to fight the darkness of sin. 2. The eternal procession: In the temporary procession, the Bridegroom appeared on His bed to give His people security because He is the Source of their rest and peace amidst their struggle in the world, in this transient life. However, in the eternal procession, there is no war or struggle. Thus, He appears carried on a palanquin, on His eternal throne, carried by the four incorporeal creatures (Rev. 4). What could this couch be but the Church, in which the Lord dwells inside forever? Her features are: She was united with the Cross of the Lord and became one with Him; hence they described her as being made of wood. Her suffering and crucifixion with the Lord are the source of her life and eternal glory, for St. Paul said, “If we suffer with Him, we are glorified with Him” (Rom. 8:17). Her wood is from Lebanon, because this city is famous for its straight and sweet smelling cedars. In her sojourn, the Church of Christ lives the straight faith (Orthodox), without faltering between God’s way and the way of the world, always carrying the aroma of her Bridegroom. Her pillars are of silver, made by Solomon himself. The silver refers to the Holy Bible, to the word of God purified seven times (Ps. 12:6). The shepherds of the Church and her ministers became pillars because they became one with the word 13 of God. The golden support refers to the people carrying the Lord Jesus in their daily life, thus becoming heavenly (gold). They live on earth as the angels of God, or as St. Paul said, “even those who have wives should be as though they had none, those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess, and those who use this world as not misusing it…” (1Cor. 7:29-31). Its seat of purple refers to the nature of the Church as a queen united with the eternal King. Its interior is paved with love for the sake of the daughters of Jerusalem, for the Church carries the mark of her Bridegroom, who is love for the salvation of the human race. CALL TO THE BANQUET “Go forth, O daughters of Zion, and see King Solomon with the crown with which his mother crowned him on the day of his wedding, the day of the gladness of his heart” (Song 3:11). The Church is calling the whole world to enjoy the banquet of the Cross. She asks the human race to deny the ego. “Go forth…”, so they can enjoy seeing the true King, the “New Solomon,” crowned by his mother, the Jews, with the crown of thorns. Through spiritual enlightenment the believers see the hidden crown of the Crucified, which is forgiveness of sins and the end of the curse of sin. This is the day of His marriage and the joy of His heart, for He offered His Blood as a dowry for His bride.
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