“I was exalted like a cedar in Libanus, and as a cypress tree on mount Sion. I was exalted like a palm tree in Cades, and as a rose plant in Jericho: as a fair olive tree in the plains, and as a plane tree by the water in the streets was I exalted.” (Ecclus. 24:14–16)
The sacred liturgy of the Missa IV de Beata Maria Virgine – Salve, Sancta Parens places before our eyes the mystery of the Blessed Virgin Mary as the living throne of Divine Wisdom. These verses from Ecclesiasticus, originally praising Eternal Wisdom, are fittingly applied by Holy Mother Church to Our Lady, in whom Wisdom chose to dwell in a singular and ineffable manner. In this contemplative light, the images of noble trees and fragrant plants become symbols of her virtues, her dignity, and her maternal mediation.
The cedar of Libanus rises high, incorruptible and majestic. So too does Mary stand above all creatures in purity and grace. St. Ephrem the Syrian, with poetic ardor, calls her “the Cedar who bore the living Ark,” emphasizing both her loftiness and her incorruptibility. The cedar resists decay; Mary, preserved from all stain, remains untouched by corruption of sin, wholly consecrated to God from her Immaculate beginning.
The cypress on Mount Sion evokes mourning and yet solemn beauty. In Mary, sorrow and glory are mysteriously united. She stands at the summit of Sion—not merely as a daughter of Israel, but as its crown. St. Ambrose teaches that “Mary is the temple of God, not made by hands,” and thus she becomes the true Sion where God dwells among men. Her sorrows, especially at the foot of the Cross, do not diminish her exaltation but rather reveal the depth of her participation in the divine plan.
The palm of Cades signifies victory and triumph. The Church sees in Mary the victorious Queen, whose humility overthrew the pride of the ancient serpent. St. John Damascene proclaims: “Rejoice, O Mary, for through thee the curse is destroyed, and life is restored.” Her triumph is not worldly conquest, but the quiet, steadfast fidelity that allowed the Savior to enter the world.
The rose of Jericho calls to mind both beauty and hidden strength. A desert flower, blooming where life seems impossible, it reflects Mary’s singular grace in a fallen world. St. Bernard of Clairvaux, ever devoted to Our Lady, writes: “O Mary, thou art the flower of the field, from whom bloomed the precious lily of the valleys, Jesus Christ.” Her fragrance is the sweetness of virtue, drawing souls gently toward her Son.
The fair olive tree in the plains symbolizes peace, fruitfulness, and mercy. The olive branch, sign of reconciliation, finds its fullest meaning in Mary, through whom the Prince of Peace came to us. St. Irenaeus, contemplating the mystery of the Incarnation, sees in Mary the “cause of salvation for herself and for the whole human race,” for by her obedience she cooperated in restoring peace between God and man.
Finally, the plane tree by the waters suggests shade, shelter, and refreshment. Mary extends her maternal care to all who seek refuge beneath her. As St. Germanus of Constantinople tenderly affirms: “No one is saved but through thee, O Mother of God; no one is delivered but through thee.” Beneath her protection, the faithful find consolation and strength amid the trials of earthly pilgrimage.
In the liturgy of Salve, Sancta Parens, the Church greets Mary as the holy Mother who brought forth the King who rules heaven and earth. These ancient images from Ecclesiasticus invite us not only to admire her exalted dignity but to enter into a deeper filial relationship with her. She is not distant, like a tree seen from afar, but near, like a garden in which the soul may rest and be nourished.
Let us, then, approach her with confidence, contemplating her virtues and invoking her intercession. For as these sacred texts reveal, she stands planted by God Himself—firm, fruitful, and ever-giving—leading all who come to her toward the eternal Wisdom, Jesus Christ our Lord.