Song of Solomon 5:1
INTRODUCTION TO SONG OF SOLOMON 5
This chapter begins with Christ's answer to the church's request; in which he informs her, that he was come into his garden, as she desired, and gives an account of what he had done there; and kindly invites his dear friends to feast with him there, So 5:1; Then she relates her case and circumstances, which followed upon this, her sleepy frame, and ungrateful carriage to her beloved; which he resenting, withdrew from her, and this gave her sensible pain, So 5:2; what treatment she met with from the watchmen; her charge to the daughters of Jerusalem; and the questions they asked about her beloved, So 5:7; which put her upon giving a large description of him, by each of his parts, head, hair, &c. So 5:10; And the chapter is concluded with a general commendation of him and his loveliness, and a claim of interest in So 5:16.
Ver. 1. I am come into my garden, my sister, [my] spouse,.... This verse should rather have concluded the preceding chapter, being Christ's answer to the church's request, which was speedily and exactly granted as she desired; which shows it was according to the will of Christ, and of which he informs her; for sometimes he is present, when it is not known he is: of the titles used, see So 4:8; and of Christ's coming into his garden, So 4:16. What he did, when come into it, follows:
I have gathered my myrrh with my spice: to make an ointment of, and anoint his guests with, after invited, as was usual in those times and countries, Lu 7:38; "oil of myrrh" is mentioned, Es 2:12; These may designs, either the sufferings of Christ; which, though like myrrh, bitter to him, are like spice, of a sweet smelling savour, to God and to the saints; the fruits of which, in the salvation of his people, are delightful to himself, and which he is now reaping with pleasure: or the graces of his Spirit in exercise in them, in which Christ delights; see So 4:13; and testifies by his presence; and having got in his harvest, or vintage, as the word {q} used signifies, he makes a feast for himself and friends, as was the custom of former times, and now is;
I have eaten my honeycomb with my honey: bread with honey, as the Septuagint version, dipped in honey, or honey put upon it; see Eze 16:13; or the sugar cane with the sugar, as Jarchi, approved by Gussetius {r}: the meaning may be, he plucked up a sugar cane and ate the sugar out of it, which is called by Arrianus, meli kalaminon, as Cocceius observes; or rather a piece of an honeycomb, full of honey, just taken out of the hive, had in great esteem with the Jews; see Lu 24:42; the word for "honeycomb" properly signifies wood honey, of which there was plenty in Judea, 1Sa 14:25; though this was in a garden, where they might have their hives, as we have. By which may be meant the Gospel and its doctrines, sweeter than the honey and the honeycomb; and, being faith fully dispensed, is pleasing to Christ;
I have drunk my wine with my milk; a mixture of wine and milk was used by the ancients {s}; and which, Clemens Alexandria says {t}, is a very profitable and healthful mixture: by which also may be intended the doctrines of the Gospel, comparable to wine and milk; to the one, for its reviving and cheering quality; to the other, for its nourishing and strengthening nature; see Isa 55:1; and See Gill on "So 4:11", and See Gill on "So 7:9". Here is feast, a variety of sweet, savoury, wholesome food and drink; and all Christ's own, "my" myrrh, "my" spice, &c. as both doctrines and graces be: with which Christ feasts himself, and invites his friends to eat and drink with him:
eat, O friends; drink, yea, drink abundantly, O beloved; the individuals, of which the church consists, are the "friends" who are reconciled to God by the death of Christ, and to himself by his Spirit and grace; and whom he treats as such, by visiting them, and disclosing the secrets of his heart to them, Joh 15:14; and "beloved", beloved of God, and by Christ and by the saints there is a mutual friendship and love between Christ and his people: and these he invites to eat of the provisions of his house, of all the fruits of his garden, to which they are welcome; and of his love and grace, and all the blessings of it, which exceed the choicest wine; and of which they may drink freely, and without danger; "yea, be inebriated with loves" {u}, as the words may be rendered; see Eph 5:18. With the eastern people, it was usual to bid their guests welcome, and solicit them to feed on the provisions before them; as it is with the Chinese now, the master of the house takes care to go about, and encourage them to eat and drink {w}.
{q} ytyra etrughsa, Sept. "messui", V. L. {r} Comment. Ebr. p. 179, 337. {s} "Et nivei lactis pocula mista mero", Tibullus, l. 3. Eleg. 5. v. 34. {t} Paedagog. l. 1. c. 6. p. 107. {u} Mydwd wrkvw "et inebriamini amoribus", Mercerus, Schmidt, Cocceius, so Ainsworth. {w} Semedo's History of China, par. c. 1. 13.