Ver. 5, 6. “I am black, but comely, Ο ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me, because lam black, because the sun hath looked upon me: my mother’s children were angry with me: they made me the keeper of the vineyards; but mine own vineyard have I not kept.” The Bride has spoken of the King’s embrace, His love, His name, and His chambers. Now, stirred up by something that has occurred, she calls to mind, and freely confesses, what she is in herself. At the same time, as happily affirms what she is in His sight. Needed truth at all times, if we would preserve a well-balanced mind. The more thoroughly we know the worthlessness of the flesh, the more shall we appreciate the worthiness of Christ, and the better shall we understand the work of the Holy Spirit. When the total depravity of human nature, is not a settled reality in the soul, there will ever be confusion in our experience, as to the vain pretensions of the flesh, and the divine operations of the Spirit.
There is nothing good whatever, in our carnal nature. The most advanced in the divine life has said, “In me, that is in my flesh, dwelleth no good thing.” How sweeping! “No good thing.” But can it not be improved by diligence in prayer and watchfulness? No, never; it is wholly incurable. Long, long ago, this was affirmed by the God of truth. See Gen. 6 “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually..... And God said unto Noah, “The end of all flesh is come before me.” Now, what is the end, or the result, of all flesh? Why, that it is “evil,” “only evil,” and “evil continually;” that is, plainly, evil without any good, and evil without any cessation; and this is said of all flesh, observe, not of some, merely. So that all are included. True, in some we may find nature polished, cultivated, and refined; in others rough, rude, and rugged, but it is carnal nature in both. We may not be able to bend a bar of iron, yet it may be so beaten out, as to become quite flexible, but it is the same iron still. Its appearance has changed, but its nature is the same.
Well, admitting all that to be true as to our sad nature, why call it “needed truth and necessary to a well-balanced mind?” Because it enables us to distinguish between flesh and Spirit, and to know from which the thought, suggestion, or inclination may come. Seeing they are both in us, and the one unmixed good, and the other unmixed evil, this is all important. Endless confusion, trouble, perplexity, and, in some cases, deep melancholy, are the unhappy results of ignorance on this point. I mean the subject of the two natures. Nothing that is good can spring from our carnal nature. Suppose I meet a person who is in deep concern about his soul; and earnestly longing to know Christ and salvation. I know for certain the Holy Spirit is at work in that soul. Such desires after Christ and salvation are good, and could never spring from a nature that hates both God and Christ, and loves this world better than heaven. The soul may indeed be in great distress, and full of doubts and fears as to the issue, and even refusing to be comforted. But, in God’s mind, it is saved already. And when it believes the truth it will rejoice. The good work was begun in the soul of the prodigal when first he said within himself “I will arise and go to my Father.” The Spirit of God will fully satisfy every desire which he creates. Christ Himself is the perfect answer to every desire of the heart.
We learn from holy scripture three points of daily, practical importance: namely, that flesh opposes the Spirit, Satan opposes Christ, and the world opposes the Father. (Gal. 5; Gen. 3; 1 John 2.) These are our three grand enemies, hence the importance of knowing on whose side we are standing. For example; in place of perplexing myself as to where the world begins and ends, in what is called worldliness, I have simply to ask, “Is it of the Father?” In hundreds of instances it would be impossible to say where worldliness begins and ends, by looking at the thing itself. But you may soon ascertain, “if it be of the Father.” And when we see that it is not of the Father the question is settled. It must be of the world. There is no middle, or neutral ground in scripture. The same rule applies to the others. Whatsoever is not of the Spirit is of the flesh, and whatsoever is not of Christ is of Satan.
But though, in our meditations on the words of the Bride, we have run into these practical details, we by no means think that such thoughts were in her mind. Jewish experience being more of an outward, temporal, and typical character.
The blackness of which she speaks is external. It is a darkness of complexion—she is sun burnt; the warning word of the prophet has come to pass. “There shall be burning instead of beauty” (Isa. 3:2424And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle a rent; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty. (Isaiah 3:24).) And because of this, she feels keenly the curious gaze of the daughters of Jerusalem. “Look not upon me, because I am black, because the sun hath looked upon me.” The time was when the daughter of Zion was beautiful and glorious, a praise in the earth. “Thy renown,” says the prophet, “went forth among the heathen for thy beauty; for it was perfect through my comeliness, which I had put upon thee, saith the Lord God.” (Eze. 16) But because of her ingratitude, and unfaithfulness, she had been reduced to the sad condition of a poor sun burnt slave. The Prophet Jeremiah also, in his “Lamentations” over the downfall of Jerusalem, describes in the most touching manner, not only what she once was, but what, through affliction and sorrow, she had become. “Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire. Their visage is blacker than a coal; they are not known in the streets; their skin cleaveth to their bones; it is withered, it is become like a stick.” Well might he exclaim, in the bitterness of his soul, “How is the gold become dim? How is the most fine gold changed? “If such, oh my soul, be the awfully evil, bitter, and sorrowful fruits of sin in this world where “ mercy rejoiceth against judgment,” what must they be in the world to come, where hope perisheth, and where despair seizes upon the guilty soul? Canst thou look back to the cross and see thy sins, all thy sins, judged there—put away there—and buried in the grave of everlasting forgetfulness? God, and faith, alone know the power of that cross—and glory in its eternal efficacy. Then, judge all evil in thy heart and ways fully now, knowing that Christ was judged for it there. That which was imputed to Christ shall never be imputed to thee. “Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.” Psalm 32
When I see that the sin which I mourn over was borne by Jesus, and that He put it away forever by the sacrifice of Himself, all guile departs. I have no desire to hide, extenuate, or excuse my sin. It was put away on the cross, and is now pardoned on that ground. In the presence of such love and goodness, fear is cast out. I am free and unreserved; and I can only praise the Lord for His boundless grace to me.
The term “black” is generally used in scripture as expressive of affliction, sorrow, and persecution. “My skin,” as Job says, “ is black upon me, and my bones are burned with the heat.” (Chap. 30:30.) It is emphatically so with disobedient Israel. But here, the confession is sweetly coupled with faith in Christ, and so becomes, morally, the truthful expression of all believers. “I am black, but comely.” Black as sin in myself—whiter than snow in Christ.
This will be the language of the God-fearing remnant in the latter day, who shall have passed through the depths of Jacob’s trouble, sorely scorched indeed shall they be, by the burning heat of “the great tribulation.” Not only shall they suffer persecution under Antichrist the great oppressor, but even their own brethren after the flesh shall he turned against them. “Hear the word of the Lord, ye that tremble at his word; your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed” Isa. 66:55Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. (Isaiah 66:5).
This, we believe, is what the now joyous Bride refers to. “My mother’s children were angry with me: they made me the keeper of the vineyards.” Like another Ruth, the vineyards which she was compelled to toil in, become her own. And happy now in the love of her great deliverer, and rich Lord, she could freely speak of what she had passed through, and what she still was in her own eyes. “Black as the tents of Kedar—comely as the curtains of Solomon.”
The sons of Ishmael, it is said, use the rough, shaggy skins of their black goats for the outward covering of their tents. And to the traveler’s eye, they have an intensely black appearance in the desert, beneath the rays of a bright sun. And, most surely, were man in his best estate placed under the beams of the brighter Sun of Righteousness, blacker far than the wild Arab’s tent would he be. Even of a burning lamp, as one has said, when placed in the rays of the sun, nothing can be seen but the black wick. But, oh! thrice happy thought, if the sense of our uncomeliness should still trouble us, it no longer troubles the blessed Lord. He has removed it all and forever from His own eyes. And faith’s eye sees with Him. The judgment of God, and the judgment of faith are ever the same. Thy sins which were many are forgiven. The blood of Jesus Christ cleanseth us from all sin.
The expression “curtains of Solomon” may have reference to the beautiful veil of King Solomon’s Temple: the type we know, of the holy humanity of Jesus. All believers shall yet be conformed to the now perfect Man in heaven, the head of the new creation. “As we have borne the image of the earthy, we shall also bear the image of the heavenly.” (1 Cor. 15:4949And as we have borne the image of the earthy, we shall also bear the image of the heavenly. (1 Corinthians 15:49).) The “Daughters of Jerusalem,” here introduced, are evidently distinct from the Bride, though intimately connected with her, as may be seen from the important place they occupy in this beautiful scene. If the Bride be the representative of the beloved city, Jerusalem—the earthly capital of the great King, the daughters of Jerusalem may represent the Cities of Judah. Hence we can understand their presence and place on so many occasions, yet never reaching the position of the Bride in the estimation of the King. According to the word of the Lord, Jerusalem must ever have the preeminence. “For now have I chosen and sanctified this house, that my name may be there forever, and mine eyes and mine heart shall be there perpetually.” 2 Chron. 7:1616For now have I chosen and sanctified this house, that my name may be there for ever: and mine eyes and mine heart shall be there perpetually. (2 Chronicles 7:16).
Ver. 7. “Tell me, Ο thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon; for why should I be as one that turneth aside by the flocks of thy companions.” A blessed change has now taken place in the occupation of the Bride. The Bridegroom fills her eye and her heart. Self is dropped! What a mercy! It is neither black self, nor comely self, now. It is always unhappy in result to be occupied with self. Innumerable perplexities, and sorrows, flow from the eye looking within, in place of looking out from self, and up to Christ.
There are three things, Ο my soul, in this beautiful verse, which will deserve thy serious meditation.
1. The earnest affection of the heart. She does not, observe, “Ο thou whom my soul” ought to love, or even desires to love, but “Ο thou whom my soul loveth” There is a bright flame of love in her heart to the Person of her Lord and Savior. She loves Himself. “Tell me, Ο Thou.” This is nearness, “Me,” “Thou,”—“Thou,” “Me.” Happy condition for a soul! What, my soul knowest thou of this?
The word appreciation seems more fitly to express the little I know of this blessed matter, than the idea of the sensations of an earnest, ardent affection. What is there, in existence, I inquire, that I care more for than my Savior—that I would prefer to Him? What is this? Is it love? Who else—what else—is loved more?
But, oh! the day draws near, when these eyes shall see the King in His glory. Then shall this cold, dull heart be ravished with His beauty, and burn forever with a pure flame of perfect love for Him alone.
“Soon shall my eyes behold thee, with rapture, face to face;
One half hath not been told me of all thy power and grace;
Thy beauty, Lord, and glory; the wonders of thy love,
Shall be the endless story of all thy saints above.”
2. She desires refreshment and nourishment—directly from Himself. “Tell me......where thou feedest thy flock?”
She goes not to the shepherds of Israel, who cared more for the fleece than the flock; but to the chief Shepherd Himself. She had been brought to Him as King, now she appeals to Him as Shepherd. Like David of old, He is the Shepherd-King; and oh! how graciously, lovingly, and tenderly, will He yet gather the now scattered sheep of Israel. Nothing can exceed the grace and beauty of the following verses. “For thus saith the Lord God, Behold I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them on the mountains of Israel by the rivers, and in all the inhabited places of the country: I will feed them in good pasture, and upon the high mountains of Israel shall their fold be; there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. I will feed my flock, and I will cause them to lie down, saith the Lord God.” Eze. 34
3. Her heart longs after the noonday rest of His highly favored flock. “Tell me......where thou makest thy flock to rest at noon.” Personal communion, divine nourishment, and quiet rest, are the rich blessings her soul now earnestly breathes after. Wearied with the fruitless search for rest and refreshment apart from God, she longs after the green pastures, and the still waters, of His love and grace. Those who have wandered on the dark mountains, uncheered by the light of God’s countenance, know their dreadful barrenness. But when restoration is full and happy, the tender blade is sweeter than ever. The Bride, having tasted the blessedness of communion with the Lord, now desires that it may be increased and uninterrupted.
The thought of being suspected by others of insincerity greatly troubles her. “For why,” she adds, “should I be as one that is veiled (margin) by the flocks of thy companions?” Who the “companions” are, it may be difficult to say, unless they be under-shepherds, who could not understand or meet her case like the Princely Shepherd Himself. He knew her heart. She could confide in His. The term “veiled” seems to convey the idea of being suspected. (Gen. 38:1515When Judah saw her, he thought her to be an harlot; because she had covered her face. (Genesis 38:15).) This is very cutting to an honest, upright mind, but not uncommon. Many who profess to be the shepherds of God’s sheep, can but little understand the path of one who is walking with the Lord outside of all the prescribed rules of men—who desires to please the Lord, if he should offend all else beside. There is such a thing as an energy of love that rises above all mere human arrangements, and holds communion immediately, not mediately, with the Lord. An energy that could not tarry for the routine of human forms. Such an one is most likely to be misunderstood and misrepresented by those who move in the more beaten track. Like Hannah, the mother of Samuel, who prayed with an inward, spiritual energy, which Eli, the priest of God, did not understand. But the Lord knows the motive of the heart, and the spring of the energy.
Just as the loved one was suffering in her soul from the mean suspicions of others, the Beloved appears for her comfort. This is the first time we hear the Bridegroom’s voice. But, oh! what grace flows out to her! What words drop from His lips! “Ο thou fairest among women,” is the first utterance of His heart. Enough, surely, to sweeten the most bitter soul.
She might be troubled about her appearance, and about the unworthy thoughts of others; but such an assurance of His love and esteem is well fitted to remove all her troubles, and to fill her heart with boundless joy. In place of looking upon her as she is in herself, “black as the tents of Kedar”—an outdoor slave withered by the sun,—He assures her, that not only does He esteem her fair and comely, but the fairest of the fair.