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 - His eloquence is great, and his voice is charming. Every word he speaks is sweetness, mildness, and benevolence itself. Then, her powers of description failing, and metaphor exhausted she cries out, "The whole of him is loveliness. This is my beloved, and this is my companion, O ye daughters of Jerusalem."

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. 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, John 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.

(k) So is used of lovers by Solon in Plutarch. in Erotica, p. 751. and in Apulei Apolog. p. 192. (l) "dulcedines", Pagninus, Montanus, Marckius, Michaelis. (m) &c. Theocrit Idyll. 8. v. 82. (n) "et totus ipsa desideria", Marckius, Michaelis. (o) "Omnia Caesar erat", Lucan. Pharsal. l. 3. v. 108. "Id unum dixero, quam ille omnibus omnis fuerit", Paterculus, l. 2.

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" ...).

His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.

5:16 Altogether - Not to run out into more particulars.

mouth: Heb. palate

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).

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.