11<\/strong>. drop<\/em> as the honeycomb<\/em> ] Rather, drop virgin honey<\/strong>. Npheth<\/em> is honey that drops from the comb of itself. Budde understands this verse of the sweetness of kisses. Oettli and others think the ‘virgin honey’ means loving words. Analogy, both in the Scriptures and in profane poetry, is in favour of the second view. In Pro 5:3<\/span> we have the very same phrase as here. “The lips of the strange woman drop honey.” That kisses are not meant there, is clear from the second clause, “and her palate is smoother than oil.” Cp. Theocritus, Idyll<\/em> xx. 26, quoted by Ginsburg:<\/p>\n “More sweet my lips than milk in luscious rills,<\/p>\n Lips whence the honey, as I speak, distils.”<\/p>\n Cp. also Pro 16:24<\/span>, “Pleasant words are as a honeycomb.”<\/p>\n the smell of<\/em> Lebanon<\/em> ] Owing to the aromatic shrubs of a peculiarly penetrating and pleasant odour which grow everywhere in Lebanon, anyone who has once lived there would recognise where he was, even if he had been suddenly transported thither again blindfold. This odour, and not the perfume of the cedars, is probably the ‘smell of Lebanon’ here referred to.<\/p>\n Verse 11. Thy lips – drop<\/B><\/I> as <\/B>the honey-comb<\/B><\/I>] Thy words are as delicious to my heart as the first droppings of the honey-comb are to the palate.<\/P> <\/P> Honey and milk<\/B><\/I> are <\/B>under thy tongue<\/B><\/I>] Eloquence and persuasive speech were compared among the ancients to honey<\/I> and milk<\/I>.<\/P> <\/P> Thus Homer, Iliad, lib. i., ver. 247: – <\/P> <\/P> , .<\/P> .<\/P> <\/P> Experienced Nestor, in persuasion<\/I> skill’d,<\/P> Words sweet as honey from his lips distill’d<\/I>.<\/P> But the figure is common to all writers and languages. A similar expression will be seen in the Gitagovinda<\/I>.<\/P> <\/p>\n Thy lips drop as the honey-comb; <\/B>thy speeches both to me in prayer and praises, and to men for their edification, are highly acceptable to me. <\/P> Honey and milk; <\/B>words more sweet and comfortable than honey or milk. <\/P> Under thy tongue; <\/B>by which phrase he may possibly intimate that her words were not uttered in hypocrisy, or with evil design, as many fair and smooth speeches are, but proceed from her very heart, which is under her tongue, as mischief is said to be under his tongue, Psa 10:7<\/span>, who devised it in his heart. The smell of thy garments; of that righteousness wherewith I have clothed and adorned thee. Christ and the graces of the Spirit are oft, compared to garments, as Rom 13:14<\/span>; Eph 4:24<\/span>; 1Pe 5:5<\/span>. <\/P> The smell of Lebanon; <\/B>which is also mentioned and commended Hos 14:6<\/span>, which must needs be very sweet and grateful in regard of the great numbers of sweet-smelling spices and trees which grew in that mountain. <\/P> <\/p>\n 11. drop<\/B>always ready to fall,being full of honey, though not always (Pr10:19<\/span>) actually dropping<\/I> (Son 5:13<\/span>;Deu 32:2<\/span>; Mat 12:34<\/span>).<\/P> honeycomb<\/B> (Pro 5:3<\/span>;Pro 16:24<\/span>). <\/P> under thy tongue<\/B>notalways on,<\/I> but under,<\/I> the tongue, ready to fall (Ps55:21<\/span>). Contrast her former state (Psa 140:3<\/span>;Rom 3:13<\/span>). “Honey and milk”were the glory of the good land. The change is illustrated in thepenitent thief. Contrast Mat 27:44<\/span>;Luk 23:39<\/span>, c. It was literallywith “one” eye, a sidelong glance of love “better thanwine,” that he refreshed Jesus Christ (Son 4:9<\/span>Son 4:10<\/span>). “To-day shaltthou be with Me<\/I> (compare So4:8<\/span>) in Paradise” (So4:12<\/span>), is the only joyous sentence of His seven utterances on thecross. <\/P> smell of . . . garments<\/B>whichare often perfumed in the East (Ps45:8<\/span>). The perfume comes from Him on us (Ps133:2<\/span>). We draw nigh to God in the perfumed garment of our elderbrother (Ge 27:27<\/span>; see Jude23<\/span>). <\/P> Lebanon<\/B>abounding inodoriferous trees (Ho14:5-7<\/span>).<\/P><\/p>\n Thy lips, O [my] spouse, drop [as] the honeycomb<\/strong>,…. Words, for sweetness, delight, and pleasure, like that; so the speech of persons, flowing from their mouth and tongue, is said to be sweeter than the honeycomb s; and lovers are said to be sweeter to one another than the sweet honey t: so the lips or words of the church in prayer, as the Targum; or in praise of Christ, and thankfulness to him; or in the ministration of the doctrines of the Gospel, which are pleasant words; or in common conversation, are pleasing to Christ; when, like the honey, they drop freely and without constraint; gradually, at proper seasons and opportunities, as prudence directs; and continually, more or less, ever dropping something to the glory of divine grace, and the good of souls;<\/p>\n honey and milk [are] under thy tongue<\/strong>; rolled, as a sweet morsel, there: the ancients had a sort of food of this mixture, a cake made of honey and milk, called by the Greeks “meligala” u, and sometimes “candylos” w, which was the same composition; Galen x says, it was not safe to take goats’ milk without honey; Jove is said y to be nursed with such a mixture: and this being very grateful to the taste, the speech of the church for pleasantness is compared unto it; so Pindar z compares his hymn or ode to honey mixed with milk, as being sweet and grateful; and in Plautus a,<\/p>\n “your words are honey and milk:”<\/p>\n and, it may be further observed, that such a mixture of milk and honey, with poppies in it, was given to the newly married bride, and drank when brought home to her husband b; which was now the case of the church. The doctrines of the Gospel may be meant, comparable to honey and milk; to “honey”, for their sweetness and acceptableness: for their nourishing nature; and for, their being gathered out of the choice flowers of the Scriptures, by the laborious ministers of the word, who are like to bees; see Ps 19:10<\/span>; to “milk”, for the purity of them and the nourishment had by them; for their being easy of digestion, when mixed with faith; and for their being of a cooling nature, to allay the heat of a fiery law in the conscience; and for the recovery and restoration of souls by them, in a declining condition; see 1Pe 2:2<\/span>; these may be said to be “under the tongue”, when they have a place in the heart, are the subject of constant meditation, a sweetness is tasted in them; and they are had in readiness to speak of them upon all occasions;<\/p>\n and the smell of thy garments [is] like the smell of Lebanon<\/strong>; the ancients formerly scented their garments; Calypso gave to Ulysses sweet smelling garments c: such are Christ’s robe of righteousness, and garments of salvation, which are said to “smell of myrrh, aloes, and cassia”; with which the saints being arrayed, the smell of their raiment is as “the smell of a field the Lord has blessed”, and so like the smell of Lebanon, a mountain abounding with odoriferous trees and plants; see Ps 45:8<\/span>. Or the outward conversation garments of the saints may be designed, the mention of which fitly follows the lips and tongue; for when works go along with words, and practice with profession; when to lips dropping the doctrines of the Gospel, like the honeycomb, are joined the sweet smelling garments of an agreeable life and conversation; the Christian is very much ornamented, and becomes lovely and amiable.<\/p>\n s Vid. Theocrit. Idyll. 21. v. 26, 27. Homer. Iliad. 1. v. 249. t Plauti Asinaria, Act. 3. Sc. 3. v. 24. u Vid. Cohen de Lara, Ir David, p. 52. The word is used in T. Hieros. Challah, fol. 57. 4. w Athenaeus, l. 1. c. 8. p. 9. & l. 14. c. 13. p. 644. Suidas in voce,<\/p>\n . Aristoph. Pax, & Florent. Christian. in ibid. p. 633. x Lib. de Bono Sapore, c. 4. y Lactant. de Fals. Relig. l. 1. c. 22. See Isa. vii. 15. z Nemea, Ode 3. d. 10, 11. a Trucul. Act. 1. Sc. 2. v. 75, 76, b “Nec pigeat tritum niveo cum lacte papaver sumere, et expressis, mella liquata favis”, Ovid. Fasti, l. 4. v. 149, 150. c , Homer. Odyss. 5. v. 264. & 21. v. 52.<\/p>\n 11<\/strong>. <\/strong> Drop as the honeycomb <\/strong> If her breath was like “incense on the air,” her words were most luscious. Some Arabian legends illustrate, incidentally, the extravagant fondness of Orientals for honey, and the hazards and adventures encountered in obtaining it among desert cliffs and in hostile territory. It was the only available sweet. The Scriptures speak of it in the same way. It was one of the “goodly things” of the Promised Land.<\/p>\n The smell of thy garments <\/strong> As the Enamoured was now the guest of the king, she had received, as the eastern usage was, apparel fitting the place and occasion. (See the parable of the Wedding Garment.) This, as for a palace, would be sumptuous, and, as in the East, nothing if not fragrant. The perfume “of Lebanon” is like that of an American pine forest.<\/p>\n Son 4:11<\/strong><\/span> Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy tongue; and the smell of thy garments is as the honeycomb.<\/p>\n Son 4:11<\/strong><\/span><\/strong> <\/strong> Word Study on “my spouse” <\/em><\/strong> Gesenius<\/em> says the Hebrew word “spouse” “kal-law’” ( ) (H3618<\/span>) means, “a bride, maiden bethrothed, a daughter-in-law.” Strong<\/em> says it means, “a bride, a son’s wife.” The Enhanced Strong <\/em> says it is used 34 times in the Old Testament, being translated in the KJV<\/em> as “daughter in law 17, bride 9, spouse 8.” This word is found 6 times in the Songs (Son 4:8-12<\/span>; Son 5:1<\/span>).<\/p>\n Son 4:11-15<\/strong><\/span> The Bride’s Purity: The Bride is an Enclosed Garden – <\/strong> Literal Interpretation –<\/em><\/strong> Son 4:12<\/span><\/strong> seems to be figurative of a description of the Shulamite woman’s virginity. Son 4:13-15<\/span> will describe the beauty of virginity. A similar metaphor is used for the Shulamite’s little sister.<\/p>\n Son 8:8-9<\/span>, “We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar.”<\/p>\n An enclosed garden is a place excluded for many. It is a place that only the chosen are allowed to enter. She will open only to him in Son 4:16<\/span>. God created her garden and designed it entirely for the delight of her husband.<\/p>\n Figurative Interpretation <\/em><\/strong> <\/strong> “A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed” <\/em> – <\/strong> We are to give our heart entirely unto the Lord, for it was created to belong entirely to Him. We are to guard our hearts with all diligence (Pro 4:23<\/span>). However, when He alone is the partaker of our heart and affections, as in Son 5:1<\/span>, “I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk,” then His love overflows through us so that He may now say, “eat, O friends; drink, yea, drink abundantly, O beloved.” Then there is abundance for everyone to partake of.<\/p>\n Pro 4:23<\/span> reads, “Keep thy heart with all diligence; for out of it are the issues of life.”<\/p>\n “Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard, Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices:” <\/em> Son 4:13-14<\/span><\/strong> describes a garden with unlimited plants to delight a person’s senses and emotions. God created our hearts to be a source the source of gifts that bring delight to others. However, we must let these plantings be of the Lord and sanctify ourselves in holy living and communion with Him. Then our garden will be one of endless delights unto the Lord. Our joy will be full. These plants may symbolize the fruit of the Spirit, for in the moving of the wind (Son 4:16<\/span>), these delights are released for others to enjoy (Son 5:1<\/span>).<\/p>\n Son 4:12<\/strong><\/span> A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed.<\/p>\n Son 4:12<\/strong><\/span><\/strong> <\/strong> Word Study on “a garden” –<\/em><\/strong> Strong<\/em> says the Hebrew word “garden” “ gan<\/em> ” ( ) (H1588<\/span>) literally means, “a garden (as fenced).” The Enhanced Strong <\/em> says this word is used 42 times in the Old Testament, being translated in the KJV<\/em> as “garden 42.” The word is used 8 times in the Song of Songs (Son 4:12<\/span>; Son 4:15-16<\/span>; Son 5:1<\/span>; Son 6:2<\/span>; Son 8:13<\/span>). It figuratively refers to a place of communion with God; for this was one of the reasons God planted the Garden of Eden, to have fellowship with man in the cool of the day.<\/p>\n Son 4:12<\/strong><\/span> <\/strong> Word Study on “my spouse” <\/em><\/strong> Gesenius<\/em> says the Hebrew word “spouse” “kal-law’” ( ) (H3618<\/span>) means, “a bride, maiden bethrothed, a daughter-in-law.” Strong<\/em> says it means, “a bride, a son’s wife.” The Enhanced Strong <\/em> says it is used 34 times in the Old Testament, being translated in the KJV<\/em> as “daughter in law 17, bride 9, spouse 8.” This word is found 6 times in the Songs (Son 4:8-12<\/span>; Son 5:1<\/span>).<\/p>\n Son 4:13<\/strong><\/span> Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard,<\/p>\n Son 4:13<\/strong><\/span><\/strong> <\/strong> Word Study on “pomegranates” <\/em><\/strong> Strong <\/em> says the Hebrew word “pomegranate” “rimmwn” ( ) (H7416<\/span>) means “a pomegranate, the tree or the fruit,” and it also refers to the pomegranate ornament used in the Tabernacle and Temple. The Enhanced Strong <\/em> says this word is used 32 times in the Old Testament, being translated in the KJV<\/em> as “pomegranate 31, pomegranate tree 1.” It is used times in the book of Songs (Son 4:3<\/span>; Son 4:13<\/span>; Son 6:7<\/span>; Son 6:11<\/span>; Son 7:12<\/span>; Son 8:2<\/span>).<\/p>\n Comments – <\/em><\/strong> The pomegranate tree was one of the most attractive fruit trees in the Middle East, with brilliant scarlet blossom in the spring (Son 7:12<\/span>). The Israelites planted the tree in orchards (Son 4:13<\/span>; Son 6:11<\/span>; Son 7:12<\/span>) and made wine from its juice (Son 8:2<\/span>) The beautiful texture of its inner fruit may have been behind the metaphorical phrase, “thy temples are like a piece of a pomegranate within thy locks” (Son 4:3<\/span>; Son 6:7<\/span>). [199]<\/p>\n [199] E. W. G. Masterman, “Pomegranate,” in International Standard Bible Encyclopedia,<\/em> ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project<\/em>, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).<\/p>\n Son 4:14<\/strong><\/span> Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices:<\/p>\n Son 4:14<\/strong><\/span><\/strong> <\/strong> Word Study on “spices” <\/em><\/strong> Strong<\/em> says the Hebrew word “spices” “besem” ( ) or “bsem” ( ) (H1314<\/span>) means, “fragrance, spicery, the balsam plant.” The Enhanced Strong <\/em> says it is used 29 times in the Old Testament, being translated in the KJV<\/em> as “spice 24, sweet odours 2, sweet 2, sweet smell 1.” This word is used six times in the Song of Solomon (Son 4:10<\/span>; Son 4:14<\/span>; Son 4:16<\/span>; Son 5:13<\/span>; Son 6:2<\/span>; Son 8:14<\/span>).<\/p>\n Son 4:15<\/strong><\/span> A fountain of gardens, a well of living waters, and streams from Lebanon.<\/p>\n Son 4:15<\/strong><\/span><\/strong> <\/strong> Word Study on “gardens” –<\/em><\/strong> Strong<\/em> says the Hebrew word “garden” “ gan<\/em> ” ( ) (H1588<\/span>) literally means, “a garden (as fenced).” The Enhanced Strong <\/em> says this word is used 42 times in the Old Testament, being translated in the KJV<\/em> as “garden 42.” The word is used 8 times in the Song of Songs (Son 4:12<\/span>; Son 4:15-16<\/span>; Son 5:1<\/span>; Son 6:2<\/span>; Son 8:13<\/span>). It figuratively refers to a place of communion with God; for this was one of the reasons God planted the Garden of Eden, to have fellowship with man in the cool of the day.<\/p>\n Son 4:11<\/span><\/em><\/strong>. <\/strong>Thy lipsdrop as the honey-comb<\/em><\/strong><\/strong> Expressing her sweet, her divine, words; a metaphor common with the Greek as well as the Oriental writers. See Theocritus’s 20th Idyllium. <\/p>\n The smell of thy garments<\/em><\/strong><\/strong> In the East, where perfumes are exceedingly common, the garments on nuptial occasions were remarkably perfumed. See Psalms 45<\/span> which uses the same figure, and is, like to this, a beautiful epithalamium on the marriage of Christ and his church. Lebanon abounded with various odoriferous trees, from which the finest gums were extracted, particularly frankincense; whence some derive the name of Lebanon <\/em>from lebonah, frankincense. <\/em>See Chambers’s Dictionary, and the New Translation. <\/p>\n Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon.<\/p>\n<\/p>\n The dropping of the lips no doubt implies the conversation, which Jesus saith in sweetness surpassed even the honey-comb; for both honey and milk are in it: meaning, the graceful, edifying, conversation of a believer, and what drops from the mouth of a believer in prayer and praise at a mercy-seat. But how doth the honeycomb drop? Not by pressure, but free: not at a rate uncertain and little, but constant and unceasing. For no sooner hath the comb dropped one portion of its golden treasure, but another is immediately forming to follow. This is a most beautiful figure, by which the Lord represents his people. Honey and milk were the two great temporal blessings of the promised land. And, figuratively, such are the spiritual blessings of the gospel. For what so sweet or so nourishing as the divine doctrines of salvation! sweeter than honey, and more fragrant than the most spicy flowers of Lebanon.<\/p>\n Son 4:11 Thy lips, O [my] spouse, drop [as] the honeycomb: honey and milk [are] under thy tongue; and the smell of thy garments [is] like the smell of Lebanon.<\/p>\n Ver. 11. Thy lips, O my spouse, drop as an honeycomb.<\/strong> ] Heb., Drop the honeycomb. So Christ calls the doctrines and prayers of the Church, her thanksgivings, confessions, conferences, &c., which are things most pleasing to Christ, and do much comfort and edify the faithful. That golden mouthed preacher did so please the people, that it was grown to a proverb, Better the sun shine not, than Chrysostom preach not. Bilney the martyr, a little before he was burned, entreated much on that text, Isa 43:2 “Fear not; when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee”; so that some of his friends present took such sweet fruit thereby, saith Mr Foxe, a<\/em> that they caused the whole sentence to be fair written in tables, and some in their books; the comfort whereof in several of them was never taken away from them to their dying day. The same author saith b<\/em> of Bishop Ridley, martyr, that he usually preached every Sunday and holiday, to whose sermons the people resorted, swarming about him like bees, and coveting the sweet juice of his heavenly doctrine. How pleasant and profitable to Latimer was the private conference he had with Bilney! and the like benefit had Ridley by Bradford, Luther by Staupicius, Galeacius by Peter Martyr, Junius by a countryman of his not far from Florence. O . c<\/em> <\/p>\n <\/p>\n Honey and milk are under thy tongue.<\/strong> ] The language of Canaan is thy proper dialect; for Canaan was a land that flowed with milk and honey – with things both pleasant and profitable. Yea, I doubt not, saith an interpreter, but that under these terms the Holy Ghost meaneth fit food, as well for strong men as for weak ones in the Church. Milk most properly belongs to children; 1Co 3:2 <\/em> Heb 5:12-13 and honey to them of more strength, as examples of the word and reason itself teacheth sufficiently, in Jonathan, 1Sa 14:27 and John Baptist. Mat 3:4 By these comparisons also may well be understood the good housekeeping that is in Christ’s Church. Honey and milk she hath ever at hand. And why hath he put these provisions under her tongue, but that she should look to lip feeding? Pro 10:22 Let our words be “always with grace.” Col 4:6 Mel in ore, verba lactis,<\/em> this becomes the Church’s children. Fel in corde, fraus in factis,<\/em> is for those brats of fathomless perdition, that have adders’ poison under their lips, Psa 140:3 that being “in the gall of bitterness and bond of perdition,” show themselves by their words and actions to be the sons of the sorceress, the seed of the adulterer and of the whore, whose lips also drop the honeycomb, but her end is bitter as wormwood. Pro 5:3-4 <\/em> Isa 57:3 <\/p>\n <\/p>\n And the smell of thy garments is like the smell of Lebanon.<\/strong> ] Which was passing pleasant, by reason of the odoriferous and sweet smelling trees that grew there. Now what are these garments but the Church’s inward graces, say some; outward behaviour, say others, which is most gracious, amiable, and sweet, as far above all worldly grace as the smell of Lebanon is above the savour of common woods. <\/p>\n<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
<\/P>
<\/P> Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n