Sermon 55 on the Song of Songs — Bernard of Clairvaux
How a Man Through True Repentance Can Escape the Judgment of God.
1. "My beloved is like a gazelle and a young stag" (Song 2:9). This depends on the preceding verse. For him whom she had just described as leaping and hastening, she consequently compares to a gazelle and a young stag. Aptly indeed, because this kind of animal is swift in running and agile in leaping. Moreover the discourse is about the Bridegroom, and the Word is the Bridegroom. And the Prophet says of God that "his word runs swiftly" (Ps 147:15); surely fitting to this place, where the Bridegroom, who is the Word of God, is described as leaping and springing over, made like therefore to a gazelle and a young stag. And this is the reason for the likeness. Add, however, lest any portion of the likeness itself, however small, remain without a soul, that the gazelle indeed excels not only in swiftness of running, but also in sharpness of sight. Which indeed properly regards that part of the narrative in which the Bridegroom is reported to appear not only leaping, but also springing over; because unless with a keen and penetrating gaze he could not at all, especially while running, discern upon whom he should leap and whom he should spring over. Otherwise the comparison with the young stag alone could have sufficed to designate the swiftness of one hastening; for it is known to carry itself with a more rapid course. But now, because this Bridegroom, even if as one ardently loving he seems to rush headlong into the embraces of his beloved, nevertheless knows how to direct his steps, or rather his leaps, with prudent consideration, cautious as to where he ought to set his foot: it was assuredly necessary that the likeness be given not only of the young stag but also of the gazelle, so that through the former the desire of the one saving, and through the latter the judgment of the one choosing, might be expressed. For Christ is just and merciful, savior and judge: and because he loves, he wills all men to be saved and to come to the knowledge of the truth (1 Tim 2:4); and because he judges, he knows who are his (2 Tim 2:19), and he himself knows whom he has chosen from the beginning (Jn 13:18).
2. Therefore let us in the meantime perceive these two goods of the Bridegroom, namely mercy and judgment, as commended to us by the Holy Spirit in these two animals, so that in testimony of the integrity and perfection of our faith, we too, imitating the Prophet, may sing to the Lord of mercy and judgment (Ps 100:1). But I do not doubt that other things too can be shown from the nature of these animals by those who are curious about and knowledgeable of such matters, which could be usefully and fittingly applied to the Bridegroom: but these, as I think, can suffice to give the reason for the likeness introduced. Beautifully, however, the Holy Spirit gave the likeness not of a stag, but of a young stag, in which he both made mention of the Fathers, from whom Christ according to the flesh, and recalled the infancy of the Savior. For as a young stag there appeared "the little one who was born for us" (Is 9:6). But you who desire the coming of the Savior, fear the scrutiny of the Judge, fear the eyes of the gazelle, fear him who says through the prophet: "And it shall be in that day, I will search Jerusalem with lamps" (Zeph 1:12). He is of keen sight; his eye will leave nothing unsearched. "He will search the hearts and minds" (Ps 7:10), and the very thought of man will confess to him (Ps 75:11). What is safe in Babylon, if scrutiny awaits Jerusalem? For I think the prophet in this place designated by the name Jerusalem those who in this age lead a religious life, imitating the manners of that heavenly Jerusalem by an honest and ordered way of life, as far as their powers allow; and not like those who are of Babylon, ruining their life in the disturbance of vices and the confusion of crimes. Indeed the sins of those are manifest, going before them to judgment, and they need not scrutiny, but punishment. But my sins, who seem to be a monk and a Jerusalemite, are certainly hidden, shadowed by the name and habit of a monk: and therefore it will be necessary for them to be investigated by a subtle examination, and as if by lamps brought near, to be brought out of darkness into light.
3. We can bring forward something also from the psalm to confirm what is said about searching Jerusalem. For he says in the person of the Lord: "When I shall have received the time, I will judge justices" (Ps 74:3). The ways of the just, unless I am mistaken, and their acts he says he will examine and investigate. It is greatly to be feared, when it shall have come to this, lest under so subtle an examination many of our justices, as they are thought to be, may appear as sins. There is one thing, however: if we judge ourselves, we shall certainly not be judged (1 Cor 11:31). Good is the judgment that withdraws and hides me from that strict and divine judgment. Utterly do I dread to fall into the hands of the living God; I desire to be presented to the face of wrath as one already judged, not as one still to be judged. The spiritual man judges all things, and he himself is judged by no one (1 Cor 2:15). I will therefore judge my evil deeds, and I will judge also my good ones. The evil ones I will take care to correct by better acts, to wash away with tears, to punish with fasts and the other labors of holy discipline. In my good deeds I will think humbly of myself, and, according to the precept of the Lord, I will reckon myself an unprofitable servant, who has only done what I was obliged to do (Lk 17:10). I will take care neither to offer tares for grain, nor chaff with grain. I will search out my ways and my pursuits, so that he who is about to search Jerusalem with lamps may find nothing unsearched or unexamined in me. For he will not judge twice in the selfsame matter.
4. Who will grant me to pursue and track down all my offenses so thoroughly, that I need fear the eyes of the gazelle in nothing, that I need blush at the light of the lamps in nothing? And now I am seen, but I do not see: present is the eye to which all things lie open, even if that eye itself does not lie open. There will be a time when I shall know, even as I also am known: but now indeed I know in part, yet not in part am I known, but wholly. I fear the gaze of that searcher who stands behind the wall. For Scripture adds this about him whom it has likened to a gazelle on account of his sharpness of sight: "Behold, he himself stands," it says, "behind the wall, looking through the windows, peering through the lattices." Of which we shall see in its own place. This one therefore I fear, the hidden searcher of hidden things. The bride fears nothing, because she is conscious of nothing against herself. What indeed should she fear, friend, dove, beautiful one? For straightway you have: "Behold, my beloved," she says, "speaks to me." He leaves nothing unsaid; and therefore I dread his gaze, because I do not have testimony. What do you hear about yourself, O bride? What does your beloved say to you? "Arise, hasten, my friend, my dove, my beautiful one" (Song 2:9-10). But this too I will reserve for another beginning, and I will not compress into brevity those things that require diligence; lest perhaps I be found guilty even of this, if somehow you are found less built up in this regard unto the understanding and love of the Bridegroom of the Church, Jesus Christ our Lord, who is over all things God blessed forever. Amen.
Translated from the Latin by AI. Source: Migne, Patrologia Latina 183.