Song of Solomon 5:16

5:9-16 Even those who have little acquaintance with Christ, cannot but see amiable beauty in others who bear his image. There are hopes of those who begin to inquire concerning Christ and his perfections. Christians, who are well acquainted with Christ themselves, should do all they can to make others know something of him. Divine glory makes him truly lovely in the eyes of all who are enlightened to discern spiritual things. He is white in the spotless innocence of his life, ruddy in the bleeding sufferings he went through at his death. This description of the person of the Beloved, would form, in the figurative language of those times, a portrait of beauty of person and of grace of manners; but the aptness of some of the allusions may not appear to us. He shall come to be glorified in his saints, and to be admired in all that believe. May his love constrain us to live to his glory.

His mouth is most sweet,.... Or sweetness itself (k); yea, "sweetnesses" (l); exceeding sweet. That is, the words of his month, the doctrines of the Gospel, the precious promises of it, the kind invitations given, and the comfortable things spoken in it; yea, the commands of Christ in his word are not grievous, but pleasant and delightful: or the kisses of his mouth may be meant, the sensible manifestations of his love, Sol 1:2; Some think the voice of Christ is intended, and the sound of it (m), whether the word be translated "mouth", "throat", or "roof of the mouth", as it may signify either; all which are instruments of the voice, and nothing is more common with lovers than to admire each other's voice; see Sol 2:14; and may be applied to the voice of the Gospel, which is sweet, delightful, charming, and alluring, being a voice of love, grace, and mercy, peace, pardon, life, and salvation. The word may be rendered "taste", as in Sol 2:3; and which may be taken, either actively, for the distinguishing taste of Christ between things perverse and good, and between carnal and spiritual ones, and so for the provision of savoury food he makes for his people; or passively, of his being, in his person, offices, and grace, sweet to the taste of a believer.

Some interpret it of the breath of his mouth; which being "most sweet", recommends him to the affections of his people; and may design the expressions of his love to them, and his intercession for them; yea, he is altogether lovely; in his person, offices, people, word, and ordinances; his loveliness is perfect, nothing wanting in it; he is so to all, to his Father, angels, and saints: or, he is "all desires" (n); exceeding desirable, having all excellencies, perfections, and fulness in him; and being so in all his characters, offices, and relations, he stands in to his people; to whom he is all things (o), even all in all; they desire none but him. And now, by this description of him, the daughters of Jerusalem could not be at a loss to know who he was, and that he must be preferable to all other beloveds.

He is altogether lovely - literally, the whole of him desires or delights; the plural substantive expressing the notion of the superlative. Theodoret, applying to our Lord the whole description, interprets well its last term: "Why should I endeavor to express His beauty piecemeal when He is in Himself and altogether the One longed-for, drawing all to love, compelling all to love, and inspiring with a longing (for His company) not only those who see, but also those who hear?"

His mouth is most sweet, which was said before in other words, Song of Solomon 5:13 , and is here justly repeated, because it was a principal part of Christ’s beauty, and the chief instrument of the spouse’s comfort and happiness, which wholly depends upon his sweet and excellent speeches, his holy precepts and gracious offers and promises contained in the gospel. He is altogether lovely; not to run out into more particulars, in one word, there is no part of him which is not exquisitely beautiful. This is my Beloved, and this is my Friend, O daughters of Jerusalem, and therefore you have no cause to wonder or to blame me if I am transported with love to so excellent a personage.

16. Literally, "His palate is sweetness, yea, all over loveliness," that is, He is the essence of these qualities. mouth—so So 1:2, not the same as "lips" (So 5:13), His breath (Isa 11:4; Joh 20:22). "All over," all the beauties scattered among creatures are transcendently concentrated in Him (Col 1:19; 2:9). my beloved—for I love Him. my friend—for He loves me (Pr 18:24). Holy boasting (Ps 34:2; 1Co 1:31).

16 . His mouth ] Lit. his palate , but here as elsewhere the mouth as the organ of speech. is most sweet ] Rather, is sweetnesses . The meaning is that his mouth utters nothing but pleasant things; cp. Proverbs 16:21 . “This touch gives animation to the beautiful statue which has been described.” Oettli. yea, he is altogether lovely ] Lit. all of him is desirablenesses , cp. Ezekiel 24:16 , “the desire of thine eyes” = that in which thine eyes take delight. This … this ] She points triumphantly to her picture. Has she not more than answered the scornful question of Song of Solomon 5:9 ? Song of Solomon 5:16

16a His palate is sweets (sweetnesses), And he is altogether precious (lovelinesses). The palate, חך, is frequently named as the organ of speech, Job 6:30; Job 31:30; Proverbs 5:3; Proverbs 8:7; and it is also here used in this sense. The meaning, "the mouth for kissing," which Bttch. gives to the word, is fanciful; חך ( equals ḥnk, Arab. ḥanak) is the inner palate and the region of the throat, with the uvula underneath the chin. Partly with reference to his words, his lips have been already praised, 13b; but there the fragrance of his breath came into consideration, his breath both in itself and as serving for the formation of articulate words. But the naming of the palate can point to nothing else than his words. With this the description comes to a conclusion; for, from the speech, the most distinct and immediate expression of the personality, advance is made finally to the praise of the person. The pluraliatant. ממתּקּים and מחמדּים designate what they mention in richest fulness. His palate, i.e., that which he speaks and the manner in which he speaks it, is true sweetness (cf. Proverbs 16:21; Psalm 55:15), and his whole being true loveliness. With justifiable pride Shulamith next says: 16b This is my beloved and this my friend, Ye daughters of Jerusalem! The emphatically repeated "this" is here pred. (Luth. "such an one is" ...); on the other hand, it is subj. at Exodus 3:15 (Luth.: "that is" ...).