Verse-by-Verse Bible Commentary
Song of Solomon 4:10

Clarke's Commentary

Verse 10. How much better is thy love — דדיך dodayich; Hebrew. μαστοισου; Septuagint. Ubera tua; Vulgate. "Thy breasts." And so all the versions, except the Chaldee.

Smell of thine ointments — Perfumes.

Bridgeway Bible Commentary

A wedding procession (3:6-5:1)

As the wedding day approaches, the girl pictures the coming of the bridegroom for her as a royal wedding procession - King Solomon in all his glory coming to this humble country town to claim his bride. She pictures the scene as the procession approaches amid clouds of perfumed incense. The centre of attraction is the king himself, carried on his gold and silver carriage and surrounded by fully armed royal guards in brilliant uniforms (6-11).
The bridegroom meets his bride and praises her in the most extravagant language (4:1-5). He looks forward to the first night with this one who, to him, is flawless, the one who fulfils all his ideals (6-7). In making his bride his own, he feels like a conqueror who has taken a person from a well defended stronghold. Yet he feels also like one who has himself been conquered, for his bride has stolen his heart (8-11). Everything about her is pure and lovely. She is like a fragrant garden where he can find delight and refreshment for ever (12-15).
In response the bride wishes that the wind would blow upon her ‘garden’, so that her lover might smell its fragrance and come into it (16). The bridegroom accepts the invitation, comes to his ‘garden’ (his bride) and takes the girl as his own. Friends then announce their blessing on the bridal couple (5:1).

Coffman's Commentaries on the Bible

THE APPEAL OF THE SHEPHERD LOVER

"Thou hast ravished my heart, my sister, my bride; Thou hast ravished my heart with one of thine eyes (one look from thine eyes American Standard Version margin), With one chain of thy neck. How fair is thy love, my sister, my bride! How much better is thy love than wine! And the fragrance of thine oils than all manner of spices! Thy lips, O my bride, drop as the honeycomb: Honey and milk are under thy tongue: And the smell of thy garments is as the smell of Lebanon. A garden shut up is my sister, my bride; A spring shut up, a fountain sealed. Thy shoots are an orchard of pomegranates, with precious fruits; Henna with spikenard plants, Spikenard and saffron, Calamus and cinnamon, with all trees of frankincense; Myrrh and aloes, with all the chief spices. Thou art a fountain of gardens, A well of living waters, and flowing streams from Lebanon."

We have entitled this "The Song of the Shepherd Lover"; it contrasts vividly with the sensuous love-song of Solomon, as noted above. Balchin mentioned another possibility. "Based upon the idea that the shepherd would not have been allowed in the maiden's presence when Solomon was also there, the scene may be imaginary, or the reminiscence of the dreamy girl."The New Bible Commentary, Revised, p. 583. This objection, if we may call it that, is cleared up completely by the consideration that this love song had been delivered to the maiden in the lover's absence.

This writer is supremely grateful for this chapter; because it reveals what is undoubtedly the true interpretation of the Song of Solomon. What is it? The intuition of countless thousands of students and scholars for thousands of years is absolutely valid in finding an allegory here. Otherwise, the Song makes no sense at all.

THE TRUE ALLEGORY

SOLOMON IS SATAN.

This truth is so big and overwhelming that the scholars of many ages have simply overlooked it. How could any mortal, much less a Christian, see in Solomon a type of God, or of Christ?

Solomon: that old slave-driver was the leading debauchee of a thousand years, a builder of pagan temples, a strutting old peacock who probably thought of himself as the greatest stud in human history, who saw every beautiful woman on earth as merely an animal. He desecrated the very Temple that he erected with twelve images of the pagan bulls of the god Baal in the twelve "oxen" (as he called them) that supported the laver, and the images of lions that decorated the steps of his throne, every one of them a violation of the Decalogue, Commandment II. He even erected two pagan phallic symbols, Jachin and Boaz, in front of the Temple itself - could such a man as this have been a valid representative of Christ? A million times NO!

What fruit did he have of all those women, how many sons? The Bible mentions only one, Rehoboam the fool. He lost most of Solomon's empire in a week's time, and later surrendered Jerusalem to Shishak king of Egypt who plundered it, and looted the Temple.

The very Temple he erected was contrary to God's will as was also the Jewish monarchy, of whom Solomon was the most conspicuous specimen. His oppressive taxation ruined Israel and eventually destroyed the kingdom. He was even an adulterer (with the Queen of Sheba); can anyone imagine a thing like that on the part of a man who already had a thousand women at his disposal? This man a symbol? He certainly was. HE WAS A SYMBOL OF THE DEVIL! Once this fact is understood, this whole Song of Solomon is clear.

Solomon represents worldly power, fame, and glory. He represents pride, ostentation, wealth, physical splendor, the pomp and glitter of the world and all of its allurements. He represents the persuasion and allurement of sensual indulgence, lasciviousness and fleshly gratification - in short, he represents in this allegory all of the temptations that assail the child of God.

THE SHULAMITE MAIDEN

She is the bride, not of Solomon, but of the Shepherd. She is the true Israel of both the Old and the New Covenants. Note, that her lover is never present with his bride, except in the Incarnation, when he rescued her from Satan (Solomon) and conferred upon her a marvelous citizenship in another kingdom (Philippians 3:20). That is the reason that the bride in this chapter is represented as living beyond the domain of Solomon.

Both the dreams in this Song stress the absence of the Shepherd. And in Song of Solomon 4:9-15, the Shepherd's love song is not delivered by the Shepherd in person. She receives it in his absence; just as the Church today has her message from The Good Shepherd as it has been delivered to us by his holy apostles. That is why the Shepherd does not appear in person in these verses. Nevertheless, the validity of the message is just as genuine as the sacred words of the New Testament.

THE SHEPHERD WHO LOVED THE MAIDEN

The Shepherd can be none other than Almighty God in his own person or in that of his Son Jesus Christ our Lord. "The Lord is my Shepherd" (Psalms 23:1; John 10:11. etc.). The notion that the Wolf Solomon was the shepherd of Israel is repugnant. But neither God nor his Son Jesus Christ is personally present on earth with their servants and followers. That is why the maiden's lover in this Song is always absent (except in the rescue scene standing for the Incarnation). Where is the Shepherd? He is in "the far country" (Matthew 21:33; Matthew 25:14; Mark 12:1 and Luke 20:9).

In this understanding, the item by item discussion of the spices, the orchards, the fountains, the gardens, the honeycomb, the sweetness, beauty, purity and holiness of the Shepherd's love song (Song of Solomon 4:9-15) becomes totally unnecessary, in fact, irrelevant. All of them stand for the precious revelation of the Good Shepherd's matchless love and concern for his holy bride the Church of Jesus Christ, as found in the sacred New Testament.

The item by item interpretations of Song of Solomon 4:9-15 are, for the most part, too fanciful to have any value. The locked garden and the sealed fountain appear in the eyes of Jewish interpreters as, "The modesty of Jewish women, whether married or unmarried; and the Christian scholars related them to the Bride of Christ, or to the Virgin Mary."The Anchor Bible Commentary, op. cit., pp. 489, 490.

Barnes' Notes on the Whole Bible

The similes employed refer to the graces of adornment, speech, and gesture, as expressions of inward character and sentiment.

Song of Solomon 4:9

With one of thine eyes - Rather, with one look of thine.

Song of Solomon 4:11

Honeycomb - literally, Thy lips distill a dropping (of pure honey). Compare the marginal references.

Smith's Bible Commentary

Chapter 4

And now the bridegroom speaks.

Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes within thy locks: thy hair is as a flock of goats, that appear from mount Gilead. Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bears twins, [and you're not missing any] there is none is barren among them ( Song of Solomon 4:1-2 ).

Now I don't know that if you would try to express your love to your girlfriend like this how well she might take it. "Your teeth are like sheep that are all evenly shorn, that just came up from their washing; and every one bearing twins." Well, that means your teeth are matched, you know, as you go across they're even. They match and so forth, which is important, I guess.

Thy lips are like a thread of scarlet, and thy speech is comely: thy temples are like a piece of pomegranate within thy locks. Thy neck is like the tower of David builded for an armory, whereon there hang a thousand bucklers, all the shields of mighty men. Thy two breasts are like two young roes that are twins, which feed among the lilies. Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense. Thou art all fair, my love; there is no spot in thee ( Song of Solomon 4:3-7 ).

And people, of course, is a bridegroom speaking of his bride and as you make the spiritual analogy of Christ to the church. Which, of course, is a correct and proper analogy, Christ's view of the church, "Thou art all fair, there is no spot in thee." The Bible speaks of the church as being without spot or blemish or any such thing. The way the Lord views us, and that's to me a glorious thing that the Lord views me that way, because He views me through love. And the Bible says that love covers a multitude of sins. And God sees us through the eyes of love, and as He sees us through the eyes of love, He sees us not in our imperfect state, but He sees us in that completed, perfect state in Christ Jesus. And it's so comforting for me to realize that God looks upon me and sees no fault. Sees no sins. Sees no blemish. Looking upon me through love, seeing me in Christ Jesus. I stand before Him without fault in Christ.

Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, and from the top of Shenir and from Hermon, from the lions' dens, and from the mountains of the leopards. Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck. How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices! 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. A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed. 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 the chief spices: A fountain of gardens, a well of living waters, and streams from Lebanon ( Song of Solomon 4:8-15 ).

All right. The bridegroom is very expressive. It's like the French say, "You Americans are so... you have only one way to tell a woman you love her. We Frenchmen have a hundred ways." And it would seem that we macho American men are poor lovers, I guess, as far as really expressing our love, our adulation for our wives.

This Song of Songs which is Solomon's, as he expresses his love, uses figures of speech that I would never think of in seeking to express the beauty that I see in my wife. I just...she says, "Honey, do I look all right?" And I say, "Yeah, you look fine, you know." And, "Well, are you sure I look all right?" "Sure, you look great, you know." "Well, do you like this?" "Yeah, I like the dress, it's nice." "Well?" And I say, "Well, you're beautiful!" She says, "Well, thank you." And we go out, you know.

I think that we could probably take some lessons from Solomon and learn a little bit about how to express. It's interesting how that women, wives, do need a constant assurance of love. "Do you love me, Honey?" "Sure, I told you last year I love you, you know. I haven't changed. I still come home." But it doesn't satisfy. They need a continual assuring of that love. The continual assuring of their attractiveness to us, our love for them, that our desire is for them. And it's a smart husband who will give to his wife that continued assurance that she needs. It's a dumb cluck that tells her once a year he loves her and thinks that she'll be satisfied.

So he has just described now, "Oh, she's like a garden. The fragrances that come forth from her body are like spices. It's just glorious." And so she, picking up his phrases of love and the garden concept, sings back.

Awake, O north wind; and come, thou south; and blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits ( Song of Solomon 4:16 ).

Beautiful response to the declaration of the bridegroom as he describes the beauty of his bride. A garden kept for itself has little value. The work of God in our lives is never just subjective. The real purposes of God are not really accomplished in us until there is a flowing out. "Awake, O north wind; come, thou south." Those who see now the spiritual allegories here, seeing the spirit, which in the Hebrew the word wind and spirit are, or in Greek the word wind and spirit are the same. In Hebrew the word breath and spirit are the same. But in Greek, pneuma, which is wind or air or spirit.

That through the Spirit there might come the outflow of the beauty of the work of Christ in our lives that it might touch others. That others might benefit from the work that God has done in me. And that is always the purpose of God--objective. Subjective first, He wants to work in you, but then He wants that work that has been accomplished in your life to flow out and be a benefit to others. "Let the spices flow out and then let my beloved come into his garden and eat of his pleasant fruits." The invitation of Christ into the church that He might come into our midst and partake of the pleasant fruit of His garden, as we bear forth and bring forth fruit unto Him. "

Dr. Constable's Expository Notes

3. The bride’s love 4:9-11

In these verses, Solomon evidently praised his bride for giving herself wholly to him as he had asked.

Dr. Constable's Expository Notes

Again the word translated "love" means physical expressions of love (cf. Song of Solomon 1:2). Her "oils" were her perfumes.

Gill's Exposition of the Whole Bible

How fair is thy love, [my] sister, my spouse!.... Of these titles, :-;

:-; and of the love of the church to Christ,

:-; here said to be "fair", lovely and delightful, grateful and acceptable; as it is to Christ, in the several acts and effects of it, and therefore the word is plural, "thy loves" r; being exceeding beautiful in his eye, and extremely well pleasing to him; therefore says, "how fair!" as admiring it, it being hard to say how fair it was; and this appears from the large manifestations of Christ's love to those that love him; and from his causing all things to work together for the good of such; and from his preparing and laying up things, unseen and unheard of, for them;

how much better is thy love than wine! which is saying the same thing of her love to him she says of his to her, Song of Solomon 1:2; her love to Christ is more pleasant, more cheering, and more acceptable to him, than the wine of legal sacrifices, or than all burnt offerings; or than any duty whatever, unless that is the principle from whence it flows,

Mark 12:33;

and the smell of thine ointments than all spices! the same with Christ's ointments, commended Song of Solomon 1:3; namely, the graces of the Spirit, which are in Christ without measure, and from him communicated to his people; and when exercised by them, are very delightful to him, and preferred by him to "all spices": even to all those used in the holy anointing oil, typical of them, Exodus 30:23.

r דודיך "amores tui", Pagninus, Montanus, &c.

Henry's Complete Commentary on the Bible

      8 Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards.   9 Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck.   10 How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices!   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.   12 A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed.   13 Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard,   14 Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices:

      These are still the words of Christ to his church, expressing his great esteem of her and affection to her, the opinion he had of her beauty and excellency, the desire he had of, and the delight he had in, her converse and society. And so ought men to love their wives as Christ loves the church, and takes pleasure in it as if it were spotless and had no fault, when yet it is compassed with infirmity. Now, observe here,

      I. The endearing names and titles by which he calls her, to express his love to her, to assure her of it, and to engage and excite her love to him. Twice here he calls her My spouse (Song of Solomon 4:8; Song of Solomon 4:11) and three times My sister, my spouse,Song of Solomon 4:9; Song of Solomon 4:10; Song of Solomon 4:12. Mention was made (Song of Solomon 3:11; Song of Solomon 3:11) of the day of his espousals, and, after that, she is called his spouse, not before. Note, There is a marriage-covenant between Christ and his church, between Christ and every true believer. Christ calls his church his spouse, and his calling her so makes her so. "I have betrothed thee unto me for ever; and, as the bridegroom rejoices over the bride, so shall thy God rejoice over thee." He is not ashamed to own the relation, but, as becomes a kind and tender husband, he speaks affectionately to her, and calls her his spouse, which cannot but strongly engage her to be faithful to him. Nay, because no one relation among men is sufficient to set forth Christ's love to his church, and to show that all this must be understood spiritually, he owns her in two relations, which among men are incompatible, My sister, my spouse. Abraham's saying of Sarah, She is my sister, was interpreted as a denying of her to be his wife; but Christ's church is to him both a sister and a spouse, as Matthew 12:50, a sister and mother. His calling her sister is grounded upon his taking our nature upon him in his incarnation, and his making us partakers of his nature in our sanctification. He clothed himself with a body (Hebrews 2:14), and he clothes believers with his Spirit (1 Corinthians 6:17), and so they become his sisters. They are children of God his Father (2 Corinthians 6:18) and so they become his sisters; he that sanctifies, and those that are sanctified, are all of one (Hebrews 2:11); and he owns them, and loves them, as his sisters.

      II. The gracious call he gives her to come along with him as a faithful bride, that must forget her own people and her father's house, and leave all to cleave to him. Ubi tu Caius, ibi ego Caia--Where thou Caius art, I Caia will be. Come with me from Lebanon,Song of Solomon 4:8; Song of Solomon 4:8.

      1. It is a precept; so we take it, like that (Song of Solomon 2:10; Song of Solomon 2:13), Rise up, and come away. All that have by faith come to Christ must come with Christ, in holy obedience to him and compliance with him. Being joined to him, we must walk with him. This is his command to us daily: "Come with me, my spouse; come with me to God as a Father; come with me onward, heavenward; come forward with me; come up with me; come with me from Lebanon, from the top of Amana, from the lions' dens." These mountains are to be considered, (1.) As seemingly delightful places. Lebanon is called that goodly mountain,Deuteronomy 3:25. We read of the glory of Lebanon (Isaiah 35:2) and its goodly smell, Hosea 14:6. We read of the pleasant dew of Hermon (Psalms 133:3) and the joy of Hermon (Psalms 89:12); and we may suppose the other mountains here mentioned to be pleasant ones, and so this is Christ's call to his spouse to come off from the world, all its products, all its pleasures, to sit loose to all the delights of sense. All those must do so that would come with Christ; they must take their affections off from all present things; yea, though they be placed at the upper end of the world, on the top of Amana and the top of Shenir, though they enjoy the highest satisfactions the creature can propose to give, yet they must come away from them all, and live above the tops of the highest hills on earth, that they may have their conversation in heaven. Come from those mountains, to go along with Christ to the holy mountain, the mountain of myrrh,Song of Solomon 4:6; Song of Solomon 4:6. Even while we have our residence on these mountains, yet we must look for them, look above them. Shall we lift up our eyes to the hills? No; our help comes from the Lord,Psalms 121:1; Psalms 121:2. We must look beyond them, to the things that are not seen (as these high hills are), that are eternal. From the tops of Shenir and Hermon, which were on the other side Jordan, as from Pisgah, they could see the land of Canaan; from this world we must look forward to the better country. (2.) They are to be considered as really dangerous. These hills indeed are pleasant enough, but there are in them lions' dens; they are mountains of the leopards, mountains of prey, though they seem glorious and excellent,Psalms 76:4. Satan, that roaring lion, in the prince of this world; in the things of it he lies in wait to devour. On the tops of these mountains there are many dangerous temptations to those who would take up their residence in them; and therefore come with me from them; let us not set our hearts upon the things of this world, and then they can do us no hurt. Come with me from the temples of idolaters, and the societies of wicked people (so some understand it); come out from among them, and be you separate. Come from under the dominion of your own lusts, which are as lions and leopards, fierce upon us, and making us fierce.

      2. It may be taken as a promise: Thou shalt come with me from Lebanon, from the lions' dens; that is, (1.) "Many shall be brought home to me, as living members of the church, from every point, from Lebanon in the north, Amana in the west, Hermon in the east, Shenir in the south, from all parts, to sit down with Abraham, Isaac, and Jacob," Matthew 8:11. See Isaiah 49:11; Isaiah 49:12. Some from the tops of these mountains, some of the great men of this world, shall give themselves to Christ. (2.) The church shall be delivered from her persecutors, in due time; though now she dwells among lions (Psalms 57:4), Christ will take her with himself from among their dens.

      III. The great delight Christ takes in his church and in all believers. He delights in them,

      1. As in an agreeable bride, adorned for her husband (Revelation 21:2), who greatly desires her beauty,Psalms 45:11. No expressions of love can be more passionate than these here, in which Christ manifests his affection to his church; and yet that great proof of his love, his dying for it, that he might present it to himself a glorious church, goes far beyond them all. A spouse so dearly bought and paid for could not but be dearly loved. Such a price being given for her, a high value must needs be put upon her accordingly; and both together may well set us a wondering at the height and depth, and length and breadth, of the love of Christ, which surpasses knowledge, that love in which he gave himself for us and gives himself to us. Observe, (1.) How he is affected towards his spouse: Thou hast ravished my heart; the word is used only here. Thou hast hearted me, or Thou has unhearted me. New words are coined to express the inexpressibleness of Christ's surprising love to his church; and the strength of that love is set forth by that which is a weakness in men, the being so much in love with one object as to be heartless to every thing else. This may refer to that love which Christ had to the chosen remnant, before the worlds were, when his delights were with the sons of men (Proverbs 8:31), that first love, which brought him from heaven to earth, to seek and save them at such vast expense, yet including the complacency he takes in them when he has brought them to himself. Note, Christ's heart is upon his church; so it has appeared all along. His treasure is in it; it is his peculiar treasure (Exodus 19:5); and therefore there his heart is also. "Never was love like unto the love of Christ, which made him even mindless of himself, when he emptied himself of his glory, and despised all shame and pain, for our sakes. The wound of love towards us, which he had from eternity in himself, made him neglect all the wounds and reproaches of the cross;" so Bishop Reynolds. Thus let us love him. (2.) What it is that thus affects him with delight. [1.] The regard she has to him: Thou hast ravished my heart with one of thy eyes, those doves' eyes, clear and chaste (which were commended, Song of Solomon 4:1; Song of Solomon 4:1), with one glance of those eyes. Christ is wonderfully pleased with those that look unto him as their Saviour, and through the eye of faith dart their affections to him, above any rival whatsoever, and whose eyes are ever towards him; he is soon aware of the first look of a soul towards him and meets it with his favours. [2.] The ornaments she has from him, that is, the obedience she yields to him, for that is the chain of her neck, the graces that enrich her soul, which are connected as links in chain, the exercise of these graces in a conversation which adorns both herself and the doctrine of Jesus Christ, which she professes to believe (as a gold chain is an ornament to persons of quality), and an entire submission to the commanding power of his love. Having shaken off the bands of our neck, by which we were tied to this world (Isaiah 52:2), and the yoke of our transgressions, we are bound with the cords of love, as chains of gold, to Jesus Christ, and our necks are brought under his sweet and easy yoke, to drawn in it. This recommends us to Jesus Christ, for this is that true wisdom which, in his account, is an ornament of grace unto the head and chains about the neck,Proverbs 1:9. [3.] The affection she has for him: How fair is thy love! how beautiful is it! Not only thy love itself, but all the fruits and products of it, its working in the heart, its works in the life. How well does it become a believer thus to love Christ, and what a pleasure does Christ take in it! Nothing recommends us to Christ as this does. How much better is thy love than wine, than all the wine that was poured out to the Lord in the drink-offerings! Hence the fruit of the vine is said to cheer God and man,Judges 9:13. She had said of Christ's love, It is better than wine (Song of Solomon 1:2; Song of Solomon 1:2), and now Christ says so of hers; there is nothing lost by praising Christ, nor will he be behindhand with his friends in kindness. [4.] The ointments, the odours wherewith she is perfumed, the gifts and graces of the Spirit, her good works, which are an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God,Philippians 4:18. The smell of thy ointment is better than all spices, such as the queen of Sheba presented to Solomon, camel-loads of them (1 Kings 10:2), or, rather, than all the spices that were used in compounding the holy incense which was burned daily on the golden altar. Love and obedience to God are more pleasing to Christ than sacrifice or incense. The smell of her garments too, the visible profession she makes of religion, and relation to Christ, before men, and wherein she appears to the world, this is very grateful to Christ, as the smell of Lebanon. Christ having put upon his spouse the white raiment of his own righteousness (Revelation 3:18), and the righteousness of saints (Revelation 19:8), and this perfumed with holy joy and comfort, he is well pleased with it. [5.] Her words, both in her devotion to God and her discourses with men (Song of Solomon 4:11; Song of Solomon 4:11): Thy lips O my spouse! drop as the honeycomb, drop that which is very sweet, and drop it freely and plentifully. If what God speaks to us be sweeter to us than the honey and the honeycomb (Psalms 19:10), what we say to him in prayer and praise shall also be pleasing to him: Sweet is thy voice. And if out of a good treasure in the heart we bring forth good things, if our speech be always with grace, if our lips use knowledge aright, if they disperse knowledge, they then, in Christ's account, even drop the honeycomb, out-drop it. Honey and milk (the two staple commodities of Canaan) are under thy tongue; that is, in thy heart, not only reserved there for thy own use as a sweet morsel for thyself, but ready there for the use of others. In the word of God there is sweet and wholesome nourishment, milk for babes, honey for those that are grown up. Christ is well-pleased with those that are full of his word.

      2. As in a pleasant garden. And well may a very great delight be compared to the delight taken in a garden, when the happiness of Adam in innocency was represented by the putting of him into a garden, a garden of pleasure. This comparison is pursued, Song of Solomon 4:12-14; Song of Solomon 4:12-14. The church is fitly compared to a garden, to a garden which, as was usual, had a fountain in it. Where Solomon made himself gardens and orchards he made himself pools of water (Ecclesiastes 2:5; Ecclesiastes 2:6), not only for curiosity and diversion, in water-works, but for use, to water the gardens. Eden was well watered,Genesis 2:10; Genesis 13:10. Observe, (1.) The peculiarity of this garden: It is a garden enclosed, a paradise separated from the common earth. It is appropriated to God; he has set it apart for himself; Israel is God's portion, the lot of his inheritance. It is enclosed for secresy; the saints are God's hidden ones, therefore the world knows them not; Christ walks in his garden unseen. It is enclosed for safety; a hedge of protection is made about it, which all the powers of darkness cannot either find or make a gap in. God's vineyard is fenced (Isaiah 5:2); there is a wall about it, a wall of fire. It has a spring in it, and a fountain, but it is a spring shut up and a fountain sealed, which sends its streams abroad (Proverbs 5:16), but is itself carefully locked up, that it may not by any injurious hand be muddied or polluted. The souls of believers are as gardens enclosed; grace in them is as a spring shut up there in the hidden man of the heart, where the water that Christ gives is a well of living water,John 4:14; John 7:38. The Old-Testament church was a garden enclosed by the partition wall of the ceremonial law. The Bible was then a spring shut up and a fountain sealed; it was confined to one nation; but now the wall of separation is removed, the gospel preached to every nation, and in Jesus Christ there is neither Greek nor Jew. (2.) The products of this garden. It is as the garden of Eden, where the Lord God made to grow every tree that is pleasant to the sight and good for food,Genesis 2:9. Thy plants, or plantations, are an orchard of pomegranates with pleasant fruits,Song of Solomon 4:13; Song of Solomon 4:13. It is not like the vineyard of the man void of understanding, that was all grown over with thorns and nettles; but here are fruits, pleasant fruits, all trees of frankincense, and all the chief spices,Song of Solomon 4:14; Song of Solomon 4:14. Here is a great plenty of fruits and great variety, nothing wanting which might either beautify or enrich this garden, might make it either delightful or serviceable to its great Lord. Every thing here is the best of the kind. Their chief spices were much more valuable, because much more durable, than the choicest of our flowers. Solomon was a great master in botany as well as other parts of natural philosophy; he treated largely of trees (1 Kings 4:33), and perhaps had reference to some specific qualities of the fruits here specified, which made them very fit for the purpose for which he alludes to them; but we must be content to observe, in general, the saints in the church, and graces in the saints, are very fitly compared to these fruits and spices; for, [1.] They are planted, and do not grow of themselves; the trees of righteousness are the planting of the Lord (Isaiah 61:3); grace springs from an incorruptible seed. [2.] They are precious and of high value; hence we read of the precious sons of Zion and their precious faith; they are plants of renown. [3.] They are pleasant, and of a sweet savour to God and man, and, as strong aromatics, diffuse their fragrancy. [4.] They are profitable and of great use. Saints are the blessings of this earth, and their graces are their riches, with which they trade as the merchants of the east with their spices. [5.] They are permanent, and will be preserved to good purpose, when flowers are withered and good for nothing. Grace, ripened into glory, will last for ever.

Spurgeon's Verse Expositions of the Bible

Christ's Estimate of His People

January 23rd, 1859 by C. H. SPURGEON (1834-1892)

"How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices! 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." Song ofSong of Solomon 4:10-11 .

I shall not, this evening, attempt to prove that the Song of Solomon has a spiritual meaning. I am sure it has. It has been frequently said, and, I believe, has commonly been thought, that this song was originally written by Solomon upon his marriage with Pharaoh's daughter. Now I am as sure as I am of my own existence, that this is one of the grossest mistakes that ever was committed. There is nothing about Pharaoh's daughter in it. It is, first of all, improbable that it was written of her; and in the next place I will go further, and affirm that it is impossible that it could have been written by Solomon in honor of her. If you look all through the song you will find that this is so; in the first beginning she is compared to a shepherdess. Now all shepherds are abominations to the Egyptians; do you think, therefore, that Solomon would compare an Egyptian princess to the very thing which she abominated. In the next place, all the scenery is in the land of Canaan, none of it in Egypt; and besides that, all the places that Solomon speaks of, such as Engedi, Lebanon, Amana, and Damascus, were all out of the way; not one of them would have been passed in coming out of Egypt into Jerusalem, and very probably the Egyptian princess did not even know there were such places at all, so that if Solomon had wished to praise her he would not have compared her eyes to the fish-ponds of Heshbon, but would have spoken of the sweet waters of the Nile. Besides, it could not have been Pharaoh's daughter. Did Pharaoh's daughter ever keep sheep? and yet the person who is represented here did. Did the watchman ever follow her about the streets, and try to take away her veil from her? Solomon would have shown them something if they had; therefore, that is impossible. In one place, Solomon compares her to a company of horses in Pharaoh's chariot. Now, horses were, among the Israelites, common things; and what would Pharaoh's daughter have said, if Solomon had compared her to a company of horses? She might have well looked him in the face and said, "Have you not some better comparison for me than my father's horses?" It is very unlikely that Solomon perpetrated that folly. It is improbable, therefore, and we may almost say impossible, that it could be Pharaoh's daughter. She never came from Lebanon and from the top of Amana; most probably she never heard of those places, or, if she heard of them, she could not have come from them, for she came from Egypt. The fact is, that this book has been a puzzle to many men, for the simple reason that it was not written for them at all. Learned men and wise men find this a stone on which they are broken to powder, just because it was not written for them. Men who are disposed to laugh at Scripture find here an opportunity to exercise their profane wit, just because the book is not written for them. This book was called by the Jews, "the Holiest of Holies;" they never allowed any one to read it till he was thirty years of age; it was thought to be such a Sacred book. Many a Christian who reads it cannot understand it. And as good Joseph Irons says, "This dwarfish age is not likely to esteem this book as it ought to be esteemed; only those who have lived near to Jesus have drunk out of his cup, have eaten his flesh and drank his blood, only those who know the fullness of the word 'communion,' can sit down to this book with delight and pleasure; and to such men these words are as wafers made with honey, manna, angels' food: every sentence is like gold, and every word is like much fine gold." The true believer who has lived near to his Master will find this book to be a mass, not of gold merely, for all God's Word is this, but a mass of diamonds sparkling with brightness, and all things thou canst conceive are not to be compared with it for its matchless worth. If I must prefer one book above another, I would prefer some books of the Bible for doctrine, some for experience, some for example, some for teaching, but let me prefer this book above all others for fellowship and communion. When the Christian is nearest to heaven, this is the book he takes with him. There are times when he would leave even the Psalms behind, when standing on the borders of Canaan, when he is in the land of Beulah, and he is just crossing the stream, and can almost see his Beloved through the rifts of the storm-cloud, then it is he can begin to sing Solomon's Song. This is about the only book he could sing in heaven, but for the most part, he could sing this through, these still praising him who is his everlasting lover and friend. With these preliminary remarks, let us go at once to the text. I have said that this is Jesus speaking to his Church. How when the Church praises Jesus, you do not wonder, for he deserves all she can say of him, and ten thousand times more. When she uses such large expressions concerning his loveliness, you feel that she falls far short of her mighty theme; that she does but demean him by her comparisons, for she can but compare the greater with the less, and the beautiful and the eternal, with that which is mutable and transient. But to hear Christ turn round upon his Church, and seem to say to her "Thou hast praised me, I will praise thee; thou thinkest much of me, I think quite as much of thee; thou usest great expressions to me, I will use just the same to thee. Thou sayest my love is better than wine, so is thine to me; thou tellest me all my garments smell of myrrh, so do thine; thou sayest my word is sweeter than honey to thy lips, so is thine to mine. All that thou canst say of me, I say it teach to thee; I see myself in thy eyes, I can see my own beauty in thee; and whatever belongs to me, belongs to thee. Therefore, O my love, I will sing back the song: thou hast sung it to thy beloved, and I will sing it to my beloved, thou hast sung it to thy Ishi, I will sing it to my Hephzibah, thou hast sung it to thy husband, I will sing it to my sister, my spouse." Now note how sweetly the Lord Jesus sings to his spouse, First, he praises her love; "How fair is thy love, my sister, my spouse! how much better is thy love than wine!" Next he praises her graces; "The smell of thy ointments, is much better than all spices." Then he praises her words; "Thy lips, O my spouse, drop as the honeycomb." Then he praises her thoughts, the things that do not come out of her mouth, but lie under her tongue; "Honey and milk are under thy tongue." Then he finishes by praising her works, "The smell of thy garments is like the smell of Lebanon." I. Begin at the beginning then, Christ first PRAISES HIS PEOPLE'S LOVE. Dost thou love God, my hearer? Dost thou love Jesus? If not, stand back! These things have nothing to do with thee, for if thou forest not Christ, thou hast neither part nor lot in the matter. Thou art in the gall of bitterness, and in the bond of iniquity. But canst thou say as Peter did, when his Master asked him thrice; "Simon, son of Jonas, lovest thou me?" Canst thou say, "Lord, thou knowest all things, thou knowest that I love thee; and thou knowest, O my Lord! that my grief is that I do not love thee more, I pant to have my little love increased, that my heart may be eaten up with love, that zeal of love to thee may completely consume me?" Hearken then, to what the Lord Jesus says to thee to-night, by his Holy Spirit, from this song! Thy love, poor, feeble, and cold though it be, is very precious unto the Lord Jesus, in fact it is so precious, that he himself cannot tell how precious it is. He does not say how precious, but he says, "how fair." This is an expression that men use when they do not know how to describe anything. They lift up their hands, they put in a note of exclamation, and they say, "How fair! how precious! how much better is thy love than wine!" The fact is, that Jesus values our love at such a price, that the Holy Spirit when he dictated this Song of Solomon, could not see any word in all human language that was large enough to set forth Christ's estimation of our love. Have you never thought of Christ's love to you, till your heart has been melted, while your beloved spoke to you, till the tears have run down your eyes, and you have believed you could do as Mary Magdalene did, could kiss his feet, and wash them with your tears, and wipe them with the hairs of your head? Now can you believe it? Just what you think of Christ's love, Christ thinks of yours. You value his love, and you are right in so doing; but I am afraid that still you undervalue it. He even values your love, if I may so speak, he sets a far higher estimate upon it than you do; he thinks very much of little, he estimates it not by its strength, but by its sincerity. "Ah," he says, "he does love me, he does love me, I know he does; he sins, he disobeys me, but still I know he loves me, his heart is true, he does not love me as I deserve, but still he loves me." Jesus Christ is delighted with the thought that his people love him, this cheers any gladdens him. Just as the thought of his love gladdens us, so the thought of our love gladdens him. Notice how he puts it, he says, "How much better is thy love than wine!" Now wine when used in Scripture, frequently signifies two things, a great luxury, and a great refreshment. Wine is a luxury, especially it is so in this country, and even in the East, where there was more of it, good wine was still a dainty thing. Now Jesus Christ looks upon his people's love as being a luxury to him; and I will show you that he does. When he sat at the feast of Simon the Pharisee, I have no doubt there were sparkling wine cups on the table, and many rich dainties were there, but Jesus Christ did not care for the wine, nor for the banquet. What did he care for them? That poor woman's love was much better to him than wine. He could say to Simon the Pharisee, if he had chosen, "Simon, put away thy wine cups, take away thy dainties; this is my feast, the feast of my people's love." I told you also that wine was used as an emblem of refreshment. Now, our Saviour has often been refreshed by his people's love. "No," says one, "that cannot be." Yes! you remember once he was weary and thirsty, and sat upon the well of Samaria. He needed wine then indeed to refresh him, but he could not get so much as a drop of water. He spoke to a woman whom he had loved from before all worlds, he put new life into her, and she at once desired to give him drink; but she ran away first to tell to the Samaritans what she had heard. Now the Saviour was so delighted at her wishing to do good, that when his disciples came, they expected to find him fainting, for he had walked many a weary mile that day, so they said, "Whence hath he meat?" and he said, "I have meat to eat that ye know not of." It was that woman's love that had fed him. He had broken her heart, he had won her to himself, and when he saw the tear roll from her eye, and knew that her heart was set upon him, his spirits all revived, and his poor flagging strength grew strong. It was this encouraged him. Nay, I will go farther. When Christ went to his cross there was one thing that cheered him even in the agonies of death, it was the thought of his people's love. Are we not told by the apostle Paul in the Hebrews, that our blessed and divine husband, the Lord Jesus, "for the joy that was set before him, endured the cross, despising the shame?" What was that joy? Why, the joy that he should see his seed, and that seed should love him, and that he should have his love written in their hearts, in remembrance of his dying pains and agonies: Jesus was cheered, even in his death agonies, by the thought of the love of his people, when the bulls of Bashan roared upon him, and the dogs bayed him, when the sun was put out in darkness, when his Father's hand was heavy upon him, when the legions of hell compassed him, when the pangs of body, and the tortures of spirit all beset him; it was this that cheered him, "My people, they are dear to me, for them I stretch these bleeding hands; for them shall this heart be pierced and oh, how they will love me, how they will love me on earth! how they will love me spiritually in Paradise!" This was the wine the Saviour had to drink; this was the cup of his delightful joy that made him bear all these pains without a murmuring, and this was the meaning of these words of Jesus "How much better is thy love than wine!" Pause here, my soul, to contemplate a moment, and let thy joy wait awhile. Jesus Christ has banquets in heaven, such as we have never yet tasted, and yet he does not feed there. He has wines in heaven richer far than all the grapes of Eshcol could produce, but where dose he seek his wines? In our hearts, my friends, in our hearts. Not all the love of angels, nor all the joys of Paradise, are so dear to him as the love of his poor people, sprinkled with sin, and compassed with infirmity. Is not that a thought! I may preach about it, I can only speak it to you; read it, mark it, learn it, and inwardly digest it; and oh, if you saw him standing here to-night, and looking into your eyes, and saying to you personally, "You love me, I know that you love me, thy love is to me better far than wine;" would you not fall at his feet and say, "Lord, is my love so sweet to thee? then shame upon me that I should give thee so little of it." And then you would break out into the Song of Krishnu, which we sung this morning,

"O now, my soul, forget no more The Lord who all the misery bore, Nor him forget who left his throne, And for thy life gave up his own."

This is the first point: the love of the believer is sweet to Christ. II. Do not imagine, however, that Christ despises our faith, or our hope, or our patience, or our humility. All these GRACES are precious, to him, and they are described in the next sentence under the title of ointment, and the working of these graces, their exercise and development, are compared to the smell of ointment. Now both wine and ointment were used in the sacrifice of the Jews, sweet smelling myrrh and spices were used in meat offerings and drink offerings before the Lord "But," saith Jesus Christ to his church, "all these offerings of wine, and all that burning of incense, is nothing to me compared to your graces. Your love is my wine, your virtues are my sweet smelling ointments." For now you have a little faith, but oh, how little it is. You seem to have got just faith enough to know how unbelieving you are; you have got love, but somehow you have only got about love enough to let you know how little you love him. You have some humility, but you have only enough humility to discover you are very proud: you have some real for Christ, but you have only zeal enough to make you chide yourself that you are so cold; you have some hope, but you have only hope enough to lead you to see how despairing and desponding you often are; you have some patience, but you have only patience enough to teach you how often you murmur when you ought not. "I confess," say you, "that all my graces are a stench in my own nostrils, and all the good things I trust I have, I cannot look upon them with any pride or self-congratulation. I must bury myself in dust and ashes; and even those things, I can but weep over them, for they are so marred by my own evil nature." But now then, the very things that you and I very properly weep over, Christ delights in. He loves all these: the smell may seem to be but very faint and feeble, yet Jesus observes it, Jesus smells it, Jesus loves it, and Jesus approver it. Yes, believer, when you are on your sick bed and are suffering with patience; when you go about your humble way to do good by stealth; when you distribute of your alms to the poor; when you lift up your thankful eye to heaven; when you draw near to God with humble prayer, when you make confession of your sin to him; all these acts are like the smell of ointment to him, the smell of a sweet savor, and he is gratified and pleased. O Jesus, this is condescension indeed, to be pleased with such poor things as we have. Oh this is love, it proves thy love to us, that thou canst make so much out of little, and esteem so highly that which is of such little worth! Have you never known a little child when he feels love in his heart go into the garden or the field and bring you a little flower, it may be but a little buttercup or a daisy, a great thing to him, perhaps, but a trifle to you worthless in fact you have taken it and you have smiled and have felt happy because it was a token of your child's love? So Jesus esteems your graces, they are his gift to you. Mark, first of all, they are very poor things in themselves; till he esteems them as tokens of your love, and he rejoices in them, and declares they are as sweet to him as all the spices of Araby, and all the rich odours of the merchant. This is the second thing. III. Now we come to thy third, "Thy lips, O my spouse, drop as the honeycomb." Christ's people are not a dumb people, they were once but they TALK now. I do not believe a Christian can keep the secret that God gives him if he were to try; it would burst his lips open to get out. When God puts grace into your heart you may try to hide it, but hide it you cannot. It will be like fire in the bones, and will be sure to find its way out. Now the church is a talking church, a preaching church, and a praising church; she has got lips, and every believer will find he must use his lips in the service of Christ. Now it is but poor, poor matter that any of us can speak. When we are most eloquent in our Master's praise, how far our praiser fall beneath his worth! When we are most earnest in prayer, how powerless is our wrestling compared with the great blessing that we seek to obtain! When our song is loudest, and it begins to be something akin to the chorus of the angels, even then how marred it is with the discord of our unbelief and of our worldliness! But Jesus Christ does not find any fault in what the Church speaks. He says, "No, 'Thy lips, O my spouse, drop us the honeycomb.'" You know the honey that drops out of the honeycomb is the best it is called the life-honey. So the words that drop from the Christian's lips are the very words of his life, his life-honey, and they ought to be sweet to every one. They are as sweet to the taste of the Lord Jesus as the drops of the honeycomb. A little caution to some of you that talk too much. Some of you do not let your words drop as the honeycomb, they gush out as a great stream that sweeps everything before it, so that others could not thrust in a word edgeways; no, not it it were squeezed together and sharpened at one end could it be got in. They must talk, their tongue seems set on a hinge, like a pendulum, for ever going on, swing! swing! swing! Now Christ does not admire that. He says of his church in his commending, her lips "drop as the honeycomb." Now a honeycomb, when it drops, does not drop go much even as the drops that fall from the eaves of houses; for the honey is thick, and rich, and therefore it takes some time. One drop hangs for a time; then comes another, and then another, and does not all come in quick succession. Now when people are often talking a great deal, it is poor and thin, and good for nothing; but when they have something good to say, it drops by slow degrees like the honey from the honeycomb. Mark, I do not want you to say one good word less. They are those other words, those awkward ones. Oh that we could leave them out! I am as guilty of this myself, I fear, as many others. If we could talk half as much, it would be, perhaps, twice as good; and if we were to say only a tenth of what we do, perhaps we should be ten times better, for he is a wise man that knows how to speak well, but he is a great deal wiser man that knows how to hold his tongue. The lips of the true church, the lips of the true believer drop like the honeycomb, with rich words, rich thoughts, rich prayers, rich praises. "Oh," says one, "but I am sure my lips do not drop like that when in prayer. Sometimes even I cannot get on at all, and when I am singing I cannot put my heart into it, and when I am trying to instruct others, I feel I am so ignorant that I know nothing myself." That is your estimate; I am glad you are so humble as to think that. But Christ does not think so. "Ah," he says, "that man would preach if he could; that man would honor me better if he could." And he does not measure what we do, but what we want to do; and so it is that he reckons that our lips drop like the honeycomb. What is sweeter in the world than honey from the honeycomb? But whatever may be the sweetest thing to the world, the words of the Christian are the sweetest things to Christ. Sometimes believers are privileged to set down together, and they begin to talk about what he said, and what he suffered for them here below, they begin to speak of his exceeding glories and his boundless and matchless love; they begin to tell to one another what they have tasted and handled of the good word of life, and their hearts begin to burn within them when they speak of these things by the way. Do you know that Jesus is in that room, smiling Jesus is there, and he is saving to his own soul, "It is good to be here, the lips of these my brethren drop as the honeycomb, and their words are sweet to me." At another time the Christian is alone in his chamber, and he talks with his God in a few broken words, and with many sighs, many tears, and many groans, and little does he think that Jesus Christ is there, saying to such an one, "Thy lips, O my beloved, drop with honey like the honeycomb." And now Christians will you not talk much about Jesus? Will you not speak often of him? Will you not give your tongue more continually to prayer and praise, and speech that ministers to edifying, when you have such a listener as this, such an auditor who stoops from heaven to hear you, and who values every word you speak for him? Oh, it is a sweet thing to preach when the people listen to catch every word. I would give in if I had to preach to an inattentive audience. And yet I do not know. Plato, we are told, was once listening to an orator, and when all the people had gone away but Plato, the orator went on with all his might. Being asked why he prooceded, he replied, that Plato was sufficient audience for any man. And surely if in preaching, or in praying, all the world should find fault, and all the world should run from it, Jesus is enough to be the hearer for any man. And if he is satisfied, if he says our words are sweeter than the honeycomb, we will not stop; all the devils in hell shall not stop us. We could continue to preach, and praise, and pray, while immortality endures. If this be honey, then the honey shall drop. If Christ prizes it, we set his opinion against all the opinion in the world; he knows better than any others; he is the best judge, for he is the last and final judge we will go on talking of him, while he goes on to say, our lips drop as the honeycomb. "But," says one, "if I were to try to talk about Jesus Christ, I do not know what I should say." If you wanted any honey, and nobody would bring it to you, I suppose the best way, if you were in the country, would be to keep some bees, would it not? It would be very well for you Christian people if you kept bees. "Well," says one, "I suppose our thoughts are to be the bees. We are always to be looking about for good thoughts, and flying on to the flowers where they are to be found; by reading, by meditation and by prayer, we are to send bees out of the hive." Certainly, if you do not read your Bibles. you will have no honey, because you have no bees. But when you read your Bibles, and study those precious texts, it is like bees settling on flowers, and sucking the sweetness out of them. There are many other books, though the Bible is the chief one, that you may read with great advantage; over which your thoughts may be busied as bees among flowers. And then you must attend the means of grace continually; you must listen often to the preaching of the Word; and if you hear a minister who is a plant of the Lord's right hand planting, and you in what you hear, you will be like the bees sucking sweetness out of flowers, and your lips will be like the honeycomb. But some people have nothing in their heads, and they are never likely to have for they are so wise that they cannot learn, and they are such fools that they will never teach. Some waste the time they have. Now I would have my people read much the Word of God, and study it, and then read such books as shall illustrate it. I will tell you where I have been sipping a bit just lately) and I have often sipped much from it is this book of Solomon's Song. It is a favourite book of mine. And there is a sweet little book of Joseph Irons's, called "Nymphas," a blank verse explanation of it. If any of you have that little book, set your bees to work on it, and if you do not suck honey out of it I am very much mistaken. Then let the bees bring the honey to the hive of your memory, and let it be added to the stores of your mind, and in this way you will get rich in precious things, so that when you speak, the saints will be edified, your prayers will be full of marrow and fatness, and your praises will have something in them, because you have sent your bees well abroad, and therefore your lips will drop as the honeycomb. IV. This brings us to the next topic "Honey and milk are under thy tongue." I find it necessary when I preach to keep a good stock of words under my tongue as well as those that are on it. It is a curious operation of the mind in the man who continually preaches. It sometimes happens while I am speaking to you that I am thinking about what I am going to say at the close of my sermon, and when I am thinking about people down stairs or in the gallery, and how I shall hit Mr. So-and-so, I am still talking right on, speaking with all my heart on the subject on which I am addressing you. It is because by continually preaching we get into the habit of keeping words under our tongue as well as those that are on the top, and sometimes we find it necessary to keep those words under our tongue altogether and not let them come further. Very often I have got a simile just ready to come out, and I have thought, "Ah, that is one of your laughable similes, take that back." I am obliged to change it for something else. If I did that a little oftener perhaps it would be better, but I cannot do it. I have sometimes a whole host of them under my tongue, and I am obliged to keep them back. "Honey and milk are under thy tongue." That is not the only meaning. The Christian is to have words ready to come out by-and-bye. You know the hypocrite has words upon his tongue. We speak about solemn sounds upon a thoughtless tongue, but the Christian has his words first under the tongue. There they lie. They come from his heart; they do not come from the top of his tongue, they are not superficial service work, but they come from under the tongue down deep, things that he feels, and matters that he knows. Nor is this the only meaning. The things that are under the tongue are thoughts that have never yet been expressed; they do not get to the top of the tongue, but lie there half formed and are ready to come out; but either because they cannot come out, or we have not time to let them out, there they remain, and never come into actual words. Now Jesus Christ thinks very much even of these; he says, "Honey and milk are under thy tongue;" and Christian meditation and Christian contemplation are to Christ like honey for sweetness and like milk for nourishment. Honey and milk are two things with which the land of Canaan was said to flow; and so the heart of a Christian flows with milk and honey, like the land which God gave to his ancient people. "Well," says one, "I cannot find that my heart is like that. If I do sit down and think of Jesus, my thoughts turn upon the glories of his person and the excellency of his office; but oh, sir, my thoughts are such dull, cold, useless things, they do not feed me or delight me." Ah but, you see, Christ does not estimate them as you do; he feeds on them, they are like honey to him, and though you think little of your own thoughts, and are right in so doing, yet, oh remember, such is the love of Jesus, such is his abundant condescension and compassion, that the very least things that you have he values at a great price. The words you are not speaking the words you cannot utter, the groans you cannot bring out these the Holy Spirit utters for you, and these Jesus treasures up as choice and peculiarly precious thing. "honey and milk are under thy tongue." V. And then, last of all, "the smell of thy garments is like the smell of Lebanon." The odoriferous herbs that grew on the side of Lebanon delighted the traveler, and, perhaps, here is an allusion to the peculiarly sweet smell of the cedar wood. Now, the garments of a Christian are two-fold the garment of imputed righteousness, and the garment of inwrought sanctification. I think the allusion here is to the second. The garments of a Christian are his EVERY DAY ACTIONS the things that he wears upon him wherever he goes. Now these smell very sweet to the Lord Jesus. And here let us speak to some of you here present who manifestly are not God's children, for you smell of the garlic of Egypt rather than of the cedar of Lebanon; and there are some professors, and, perhaps; some now present, whose smell is anything but like that of Lebanon. Take heed, ye that do not live up to your profession. You have sad evidences within that you have not possession. If you can dishonor Christ's holy gospel by the living in sin, tremble! lest when he shall come in the terror of judgment, he should cry, "Depart, ye cursed; I never knew you." But if you be humble lovers of Christ, and really have your hearts set upon him, your daily actions are observed by him, and the smell of it is to him as sweet as the smell of Lebanon. What should you think if Jesus should meet you at the close of the day, and say to you, "I am pleased with the works of to-day?" I know you would reply, "Lord, I have done nothing for thee." You would say like those at the last day, "Lord when saw we thee hungry and fed thee? when saw we thee thirsty and gave thee drink?" You would begin to deny that you had done any good thing. He would say, "Ah, when thou wast under the fig tree I saw thee; when thou wast at thy bedside in prayer I heard thee. I saw thee when the tempter came and thou saidst, 'Get thee hence, Satan;' I saw thee give thine alms to one of my poor sick children; I heard thee speak a good word to the little child and teach him the name of Jesus; I heard thee groan when swearing polluted thine ears; I heard thy sigh when thou sawest the iniquity of this great city; I saw there when thine hands were busy, I saw that thou west not an eye-servant or a man-pleaser, but that in singleness of purpose thou didst serve God in doing thy daily business; I saw thee, when the day was ended, give thyself to God again; I have marked thee mourning over the sins thou hast committed, and I tell thee I am pleased with thee." "The smell of thy garments is like the smell of Lebanon." And, again, I hear you say, "But, Lord, I was angry, I was proud," and he says, "But I have covered up this, I have cast it into the depths of the sea; I have blotted it all out with my blood. I can see no ill in thee; thou art all fair, my love, there is no spot in thee." What would you do then? Would you not at once fall down at his feet and say, "Lord, I never knew love like this: I have heard that love covers a multitude of sins, but I never knew a love so broad as to cover all mine. And then to declare that thou canst see no sin in me at all ah! that is love?" It may melt our heart, and make us seek to be holy, that we might not grieve Christ, make us labor to be diligent in his service, that we might not dishonor him. I dare say some of you think when ministers preach or go about to do their pastoral duty, that of course Christ is very much pleased with them. "Ah," says Mary, "I am only a poor servant girl; I have to get up in the morning and light the fire, lay out the breakfast things, dust the parlour, make the pies and puddings for dinner, and clear away the things again, and wash them up I have to do everything there is to do in the house Christ cannot be pleased with this." Why Mary, you can serve Christ as much in making beds, as I can in making sermons; and you can be as much a true servant of Christ in dusting a room, as I can in administering discipline in a church. Do not think for a single moment that you cannot serve Christ. Our religion is to be an everyday religion a religion for the kitchen as well as for the parlour, a religion for the rolling pin, and the jack-towel, quite as much as for the pulpit stairs and the Bible a religion that we can take with us wherever we go. And there is such a thing as glorifying Christ in all the common actions of life. "Servants be obedient to your masters, not only to those who are good and gentle, but to the froward." You men of business, you need not think that when you are measuring your ribbons, or weighing out your pounds of sugar, or when you are selling, or buying, or going to market, and such like, that you cannot be serving Christ. Why a builder can serve Christ in putting his bricks together, and you can serve Christ in whatever you are called to do with your hands, if you do it as unto the Lord, and not unto men. I remember Mr. Jay once said, that if a shoeblack were a Christian, he could serve Christ in blacking shoes. He ought to black them, he said, better than anyone else in the parish; and then people would say, "Ah, this Christian shoeblack, he is conscientious; he won't send the boots away with the heels half done, but will do them thoroughly." And so ought you. You can say of every article you sell, and of everything you do, "I turned that out of my hands in such a manner that it shall defy competition. The man has got his money's worth; he cannot say I am a rogue or a cheat. There are tricks in many trades, but I will not have anything to do with them; many get money fast by adulteration in trade, but I will not do it, I would sooner be poor than do it." Why, the world says, "there is a sermon in that grocer's window look, you don't see him telling lies to puff his goods: there is a sermon there." People say as they pass by, "It is a godly man that keeps that shop, he cannot bring his conscience down to do what others do. If you go there, you will be well treated, and you will come out of his shop and say, I have spent my money well, and I am glad that I have dealt with a Christian man." Depend upon it, you will be as good preachers in your shops as I shall be in my pulpit, if you do that; depend upon it, there is a way of serving Christ in this manner; and this is to comfort you and cheer you. Upon all the actions of your daily life the Lord Jesus looks down from heaven and says, "The smell of thy garments is like the smell of Lebanon." I know you can hardly believe that Jesus Christ takes notice of such little things as that, but be does. You say, "Oh, but they are too trifling." But don't you know, the God that wings an angel guides a sparrow? Don't you know "the very hairs of your head are all numbered?" God not only wings the whirlwind, and gives an edge to the lightning flash, but he guides the chaff from the hand of the winnower, and steers the grain of dust in the evening gale. Do not think anything too little for you. He observes the mighty orbs as they whirl through space, but he notices you too, as you go about your business. And those little cups of cold water you give to his people those little services you do for his church, those self-denials that you make for his honor, and those conscientious scruples which you foster, and which will not allow you to act as the world acts, all these he observes, and he says, "The smell of thy garments is like the smell of Lebanon." And now to conclude, what shall we say to this? I was reading sometime ago, an article in a newspaper, very much in my praise; and you know, it makes me sad, so sad that I could cry, if ever I see anything praising me; it breaks my heart. I feel I do not deserve it; and then I say, "Now I must try and be better so that I may deserve it. If the world abuses me, I am a match for that, I begin to like it; it may fire all its big guns at me, I will not return a solitary shot, but just store them up, and grow rich upon the old iron. All the abuse it likes to heap upon me I can stand; but when a man praises me, I feel it is a poor thing I have done, sad that he praises me for what I do not deserve. This crushes me down, and I say I must set to work and deserve this. I must preach better. I must be more earnest, more diligent in my Master's service. Now, will not this text produce just the same effect on you? When the Lord comes to you, and begins saying, "You are not so humble, nor so prayerful, nor so believing as you ought to be;" you say, "I do not care about this whipping;" but when he comes and begins to praise you, and tells you, "That your lips drop as the honeycomb, that all your actions smell of myrrh, and that your love is better than wine, and that the thoughts under your tongue are better to him than wine and milk," what will you say? Oh, Lord, I cannot say thou art mistaken, for thou art infallible; but if I might say such a thing, if I dared so think thou art mistaken, I should say, "Thou art mistaken in me;" but Lord I cannot think thou art mistaken, it must be true. Still, Lord, I do not deserve it; I am conscious I do not, and I never can deserve it, still if thou wilt help me, I will strive to be worthy of thy praise in some feeble measure. I will seek to live up to those high encomiums which thou hast passed upon me. If thou sayest, "My love is better than wine;" Lord, I will seek to love thee better, that the wine may be richer and stronger. If thou sayest, "My graces are like the smell of ointment," Lord, I will try to increase them, so as to have many great pots filled with them; and if my words drop as the honeycomb, Lord, there shall be more of them, and I will try to make them better, so that thou mayest think more of such honey; and if thou declarest that the thoughts under my tongue are to thee like honey and milk, then, Lord, I will seek to have more of those divine thoughts; and if my daily actions are to thee as the smell of Lebanon, Lord, I will seek to be more holy, to live nearer to thee; I will ask for grace, that my actions may be really what thou sayest they are. Ye that love not God, I can weep over you, for ye have nothing to do with this text. It is a frightful thing that you should be shut out of such praise as this may Christ bring you in! You must first be brought to feel you are nothing; you must then be led to feel that Christ is everything, and then, after that, you shall understand this text, and these words will be spoken to you.