His mouth [is] most sweet,.... Or sweetness itself ; yea, "sweetnesses" ; 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, So 1:2; Some think the voice of Christ is intended, and the sound of it , 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 So 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 So 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" ; 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 , 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. And the church closes the account by claiming interest in him; her faith in him, and love to him, being increased, while she was speaking of him:this [is] my beloved; whom she had often called so; and still was her beloved; for though she had suffered much for him, nothing could separate from her love to him: and she adds another endearing character,and this [is] my friend: which appeared by his espousal of her; by his becoming a surety for her; by his assumption of her nature, and suffering in her room and stead; by paying her debts, and purchasing her person; by entering into heaven in her name, taking possession of it for her, and acting the part of an advocate on her account; by gracious visits to her, and familiar converse with her; by granting her large supplies of grace, and affording her help and relief in, all times of need; by giving good and wholesome counsel to her, and by disclosing the secrets of his heart unto her, Joh 15:15; and he is such a friend that sticks closer than a brother; that loves at all times; is constant and faithful, and always to be confided in; he is a rich, powerful, everlasting, and unchangeable friend.
All this the church says, in the strength of faith, with the greatest affection, in the most exulting strains, and as glorying in him, and boasting of him: and now, as if she should say,O ye daughters of Jerusalem, is not this enough to describe my beloved to you, to distinguish him from all others?
can you blame me for my affection to him, making such a strict inquiry after him, and giving such a solemn charge to you concerning him? is it not enough to draw out your love unto him, and set you a seeking after him with me?
And such an effect it had upon them, as appears from the following chapter. So glukeron stoma is used of lovers by Solon in Plutarch. in Erotica, p. 751. and in Apulei Apolog. p. 192. Myqtmm "dulcedines", Pagninus, Montanus, Marckius, Michaelis.
adu ti stoma &c. Theocrit Idyll. 8. v. 82. Mydmxm wlkw "et totus ipsa desideria", Marckius, Michaelis. "Omnia Caesar erat", Lucan. Pharsal. l. 3. v. 108. "Id unum dixero, quam ille omnibus omnis fuerit", Paterculus, l.
2.