I. She here describes him by his mouth
I. She here describes him by his mouth
Which, she says, is most sweet[4019]; yea, sweetness itself, and that in the highest degree of it; sweetnesses, as the word may be rendered[4020]. And by Christ's mouth here may be meant, either,
1st, The words of his mouth[4021]. In this sense is the word used, in Proverbs 5:3 and 8:7, and by them may be meant, the "doctrines of the gospel;" which are "the gracious words" that proceed out of Christ's mouth; and are sweet to believer's taste, administer spiritual refreshment to his soul, and are preferred by him to his "necessary food:" likewise the precious promises" of it are the words of Christ's mouth; which, if ever spoke to any purpose to a believer, they are spoke by Christ; and when they are so, they are exceeding sweet, and fill the soul with an unspeakable satisfaction. The kind invitations of the gospel also are not to be excluded, such as Isaiah 55:1; Matthew 11:28; Revelation 22:17, which manifestly speak out the love and grace of Christ to sinners; and when applied with power by the blessed Spirit, are exceeding sweet, comfortable, and refreshing to the consciences of distressed sinners. Moreover, the comforts which Christ speaks to his people, either by his Spirit or by his ministers, may be included here; as well as his commands, which also are the words of his mouth, which he has enjoined us the observation of, and which are no ways grievous, but joyous to a believer; especially when he has the presence of Christ, the discoveries of his love, and is under the influences of the Spirit of grace, whilst he is engaged in acts of obedience to them: these "statutes and judgments of the Lord," as they are right and just in themselves, so they are to believers "more to be desired than gold, yea, than fine gold; sweeter also than the honey or the honey-comb;" for such is the grace of Christ, that what he has made the believer's duty, he also has made his privilege; and hence it is, that all wisdom's ways are "ways of pleasantness" to him, and the words of Christ's mouth are carefully regarded by him. Or,
2dly, The kisses of Christ's mouth may be here intended, or the sensible manifestations of his love and grace to souls, which are what the church earnestly desired, in chapter 1:2, than which nothing can be more delightful to the saints: these give them more pleasure and satisfaction than all the things this world can afford; but both these seem to be intended before, namely, the words of his mouth by his lips, and the manifestations of his love by his cheeks; and therefore perhaps something different from these is designed here. And,
3dly, Some[4022] think, that Christ's voice in his ministers is here meant; this is net omitted in that glorious description of Christ which John gives, in 20, and which bears some resemblance to this, and is there said to be as the sound of many waters: now if it is not intended here, it does not appear in this whole description; and whether the word be translated, "the throat, mouth," or "roof of the mouth," as it may be either, they are all the instruments of the voice, and so may be expressive of it: moreover, nothing is more common with lovers, than to admire each other's voice; Christ was takes with the church's voice, and therefore desired to hear it, in chapter 2:14, saying, "Let me hear thy voice—for sweet is thy voice;" and no wonder then that the church should admire Christ's voice, and that it. should make such sweet music in her ears, as it seems from hence it did; his mouth or voice is most sweet; I am charmed with it: and so would you, O ye daughters of Jerusalem, did ye but hear it.
The voice of the law is harsh and unpleasant; it pronounces guilty, curses and condemns; it is a voice of wrath and terror; it is a soul-cutting and soul-killing one; it is a voice of words, and of words that are not grateful; and therefore those who had once heard it, entreated that it might not be spoken to them any more: but the voice of Christ in the gospel is exceeding sweet, delightful and alluring; and no wonder it is so, for it is a voice of love, grace and mercy; it speaks peace and pardon, and brings the agreeable news of life and salvation by Christ to lost sinners; it is also the voice of the church's beloved, of him whom she loves with all her heart and soul, and therefore must needs be sweet unto her; it is what she is well acquainted with, perfectly knows, and can distinguish from a stranger's; nor is she ever more delighted than when under the sound of it; hence, in chapter 8:13, she says, as it is commonly understood, "O thou that dwellest in the gardens? where the companions hearken to thy voice," and are charmed and ravished with those warbling notes of thine, cause me also to hear it; for no concert of music whatever is equal to it.
4thly, The word translated mouth, may be rendered taste, as it is in chapter 2:3, or rather, "the palate or roof of the mouth," which is the instrument of tasting, as it is in chapter 7:9, and as the roof of the church's mouth is there commended by Christ, why may not the roof of Christ's mouth be here commended by the church? Christ has a palate or taste, that, as Job says, chapter 6:30, can discern perverse things; distinguish between the precious and the vile, knows the difference between the good and bad, and can tell what food is best for his people, and what a portion of it is necessary for them; and therefore gives to every one of them their portion of meat in due season: he has a taste that disrelishes all carnal and earthly things, even in his own people, as well as others; that savors nothing but what is spiritual; a believer being a compound of flesh and spirit, the spiritual part of him savors the things of the spirit, and the carnal part the things of the flesh; but Christ having no flesh, no carnal part in him, savors nothing but the things of the spirit: hence he provides no food for his people but what is wholesome in itself, and savory to them; and they may very safely eat of it, when Christ, whose taste is most sweet, has prepared it for them, set it before them, and bid them welcome; nay more, he himself sits at the table, and sups with them, and they with him. And, "his taste is most sweet," that is, the taste of him is so; "Come, taste and see," says the Psalmist (Psalm 34:8), "that the Lord is good;" and every regenerate soul finds him so: Christ, and all of Christ, is sweet to a believer's taste, his person, grace, and righteousness; what he is in himself, and what he has done for his people, are all so; and hence the church could say, in chapter 2:3, by good experience, his fruit was sweet unto my taste. Or else,
5thly, and lastly, By Christ's mouth may be meant, the breath of his mouth[4023]: which being most sweet, wonderfully recommends him to the church's lave and affection. Job's breath was strange to his wife; but Christ is sweet to his people, nay, sweetness itself; and by it we may understand, either, 1. The expressions of Christ's love to his people: wicked men breathe out threatenings, cruelty, ruin, and destruction to God's children; but Christ breathes out nothing but love, grace and mercy: fury is not in him, but mercy is; for with the Lord is mercy, and with him is plenteous redemption; it is true, "the breath of the Lord is like a stream of brimstone," even an overflowing stream to destroy the wicked for with the breath of his lips shall he slay them; but it is like an overflowing stream of love, grace and mercy, which abounds and super-abounds towards his people in their everlasting salvation. Or, 2. It may be understood of Christ's mediation: the prayers of believers are called their breathing, in Lamentations 3:36. Christ's prayers, mediation and intercession, upon the account of his people, may bear the same name. Now this is most sweet, and is therefore compared to incense; it is sweet and acceptable unto God, and what sweetens and perfumes the saints sacrifices of prayer and praise; and hence it is, that the prayers of the saints are called odors (see Revelation 5:8, 8:3, 4). Though, 3. A late writer[4024] thinks, that this may as well be referred to Christ's breathing upon his apostles, when he bid them receive the Holy Ghost; which was one of the finishing actions of his life on earth, as this is the finishing part of his description here: and indeed, Christ's breathing the gifts and graces of his Holy Spirit upon his apostles then, mad upon his churches and ministers in all ages since, he having the fullness of it with him, renders him exceeding amiable and lovely to them.