AN EXl'bSlTlON OF XUJ
they are awakened, and find their beloved gone, their souls are troubled, and being impatient of delay, though in the night, an the church in chap, iii., arise from their beds, and in " the streets and broad ways" seek him, whom their souls love.
8. This request shows the sense she had of her own inability to attain to a state of nearer communion with him: "when he hides his face, who can behold him? " when he stands at a distance, who can come near him? if he is pleased to withdraw his presence, there is no commanding it; the light of his countenance, the enjoyment of his presence, and fellowship with him, are as much the instances of his distinguishing and sovereign grace, and as much depend upon his sovereign pleasure, as the first workings of grace itself; we can no more enjoy the one at pleasure, than we could effect the other; the same Spirit that wrought grace in us at first, must give us access into Christ's presence; we need now the same bands and cords of love to draw us to Christ, as then we did.
4. It signifies the apprehension she seems to have of danger; draw me, or I shall be drawn away: believers may be sometimes under fearful apprehensions of being drawn away by the corruptions of their nature, the snares of the world, and the temptations of Satan, though they can never be drawn totally and finally from Christ. He has, by the cords of love, drawn them to himself; and though they may not always experience it, yet he will never leave his people till he has brought them safe to glory.
5. It shows that high value and esteem she had for communion with Christ, which makes her so earnestly importune that blessing, and use such pressing and repeated instances for the enjoyment of it; this was the " one thing " she earnestly desired and sought for, yea, preferred to all other enjoyments. Moreover,
II. Here is an argument made use of to obtain this request, " We will run after thee:" or else it may be considered as the end of her asking this favour, " draw me," that we may " run after thee.y " Lord, dotthou draw, that we may run, which we cannot do, unless thou do=t; but if thou wilt, we shall run after thee. Here is a change of persons in these words; first she says, draw me, and then we will run after thee; by whom are meant, she, and the virgins, her companions; the church, and particular members: every one in their stations would act with more life and vigour upou such drawings. " We wiU run after thee; " this is not a running to Christ, as sinners do under apprehension of danger, as to a city of refuge, and saints, as to a place of protection, safety, and security; but this is a running after him: Christ is the fore-runner who has gone before us, and left us an example, both in doing
» nST>3 ut curramus, so some in Marskius.
and suffering, as the Pulflller of righteousness, and the great Captain of our salvation; and we must follow him, the Lamb, whithersoever he goeth; and not only follow, but run. Our life is frequently, in scripture, called a race; Christ is the mark we must press after: heaven is the jor/ii? we should have in view; and the way or stadium in which we should run, are Christ's commandments; though our running therein, or performing them, is not the cause of our obtaining the prize; for " it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;" yet running herein is our duty; which supposes,
1st. Cheerlulness, readiness, and willingness; then, says David, " will I run the way of thy commandments, when thou shall enlarge my heart," Psal. cxix. 32; that is, I shall observe them more cheerfully, readily, and willingly; it will remove that backwardness that is in me to duty.
2ndly. Swiftness; "I made haste, aud delayed not, to keep thy commandments," Psal. cxix. 00, says the same psalmist; such obedience as this, though far more perfectly than we are capable of, do the angels perform in heaven.
3rdly. Strength; and this we have not; but there is fulness of it with Christ; who, whilst we are waiting on him, is pleased to renew owvstrenytk, so that we " mount up with wings as eagles, and run and are not weary, and walk and do not faint." Novv this is the effect of that drawing, without which there is no running; we cannot set one step forward unless he speak to us, much less can we run, unless he draw us.
III. Here is an account of the request being granted, which she observes with pleasure, " the King hath brought me into his chambers;" though others read it, " Let the King bring me,' or, 0! that the King would bring me," &c. and so take it as a contiimation of her desires after communion with Christ; but this is for want of knowledge iu the Hebrew language, as Mercer observes: others think that the past tense is put for the future, and so read it, " The King shall or will bring me," &c., as being expressive of her faith, that she should enjoy what she was desirous of. Junms renders it, " When the King shall have brought me," &c., and so carries in it the nature of a promise, as to her and her virgins future behaviour upon the enjoyment of such a blessing; though I think it is much better rendered by our translators, " The King hath brought me," &c., and so signifies her enjoyment of the mercy she sought after. Wherein are three things to be
1 St. Who this Kinr/ is, that brought her into his chambers.
2ndly. What chambers those are, which he brought her into.
3rdly. What is meant by his bringing there, or what this phrase is expressive of.
1st. Who this King is, not Solomon, for " a greater thaa Solomcn is here;" but the Lord Jesus Christ, who is kot' €|ox'?>', by way of eminency, called, " Tlie King-."' who is the King of the whole word, the Kins; of the kings of the world, and the King of saints; he has, as he is God, an universal empire over all worlds, heaven, earth, and hell; and as Mediator, has a kingdom t'iven him by his Father, which he has purchased with his own blood, and by the mighty conquests of his grace, has brought into subjection to himself; in this kingdom he enacts laws for the subjects thereof, by which Ihcy are governed and kept iu order; he subdues all their enemies, siu, Satan, and the world; protects them from all dangers; encourages his loyal and faithful subjects; courteously receives them, graciously takes notice of all their petitions, and supplies them with every thing needful for them: now this kingdom, which Christ as Mediator, is possessed of, is of a spiritual
2. The doctrines of the Gospel, which contaia the unsearchable riches of Christ, and the mysteries of his grace, which he brings his people gradually into, and shows them those things which eye hath not seen, neither hath ear heard, nor the heart of man conceived of:"* He took me, as if she should say, into his chambers, and there more thoroughly iustructed me into his n)ind aud will; gave me to know more fully the mysteries of the kingdom; opened all the treasures of his grace, aud showed me all his riches, and glory contained therein. Now this sense suits well with a practice much used by the Jews, who frequently taught in chambers, where they also met togecher to converse about, and determine matters in religion, as fully appears from their writings;' and we have many hints in the New Testament, which confirm it; it was in such a chamber that Christ kept the passover, and instituted the Lord's Supper, and gave there a discovery of the nature of his death nature, and managed in a spiritual way; it is kept and sufferings to his disciples: in such a room the in peace, being governed in wisdom and righteousness; and will continue for ever, when all other rule and authority shall be thrown down. But,
2ndly. What chambers are these which this king is said to bring her into? Not the temple, into which Solomon introduced the people of Israel, which is the same sense' some give of the words; though there may be an'= allusion to the temple, and the chambers thereof, of which mention is made, 1 Chron. xxviii. 11, 12; and more especially to the holy of holies, which was inaccessible to any but the high priest; as that, which was typified by it, is to any but Christ the lligh-priest, and those who belong to him, to whom he gives access, and who have boldness and liberty to enter into the holiest of all, by the blood of Jesus: nor do 1 think that by them are meant those everlasting mansions of peace and rest, which are in Christ's Fathers's house, which he is preparing for his spouse, and bride, and into which he, ere long, will introduce her, where they will keep an everlasting nuptial feast; for at present she could not say, that she was brought thither, though she might be assured of it, that she should, by those kind intimations of his love unto her; therefoi-e it seems better to understand them either,
1. Of those chambers of intimate communion and fellowship, which Christ sometimes brings his people into, and of which they are exceeding desirous; this inestimable blessing Christ frequently grants to his people in his ordinances; for he does not always sufi'er them to stand without, in the outer courts, but sometimes takes them into his inner chambers, where he discloses the secrets of his heart unto them, gives evident intimations of his love, and fills their souls with divine consolation: or else,
» So tke Cabalistie Doctors interpret the King, when put alone, of Tiphereth, the bridegroom, Lexic. Cab p..^36. t" Briglitman and Cotton, iu loc. ' Vulc Bishop Patrick, in loo. '' So disciples met together, after his ascension; and in such an one Paul preached till midnight. But.
3rdly. What is meant by being brought into these chambers; or what does this phrase import, or express?
(1). An acknowledgement of her to be his bride; he having espoused her to himself, and solemnized the marriage among her friends, which was the Jewish custom, takes her home to himself as his spouse and bride, to live and converse with him; leads her into his chambers, aud there unlocks all his treasures; shows her all his riches and glory, and puts her into the possession of them.
(2). It imports wonderful condescension in him, that he, who is the King of kings, should vouchsafe to regard such a worthless creature, as the church is in herself; and much laore espouse her to himself, aud in such a kind, loving, and familiar manner, give her access to his person, and all he has, and grant her such intimate communion and fellowship with him.
(3). It shows us, that all our nearness to, and communion with God, are in and through Christ; it is he that gives us " access into the grace wherein we stand," and leads us into the presence of his Father; he is our only way of access unto him, and acceptance with him.
2. On her part, they being her words, show,
(1). That she does not ascribe this to herself, but to his powerful and eiBcacious grace; she was conscious of her own inability, and therefore makes application to him, and, having obtained her desires, acknowledges it to the glory of his grace; who " brought, or caused her to come," as the* word may be rendered, notwithstanding all difii-
Theodoret. and Tres Patres, in loc. ' Vide eulties and obstructions which lay in the way.
(2). This she does with thaiikfuluess, in an exulting manner, as this way of speaking testifies, and the following words declare: what was before matter of prayer, is now the subject of •praise; she owns, with gratitude, as became her, the mercy she had received.
(3). It seems to be iu a boasting way and manner that she speaks. Believers are allowed to glory in the Lord, and boast of what he has done for them, and manifests to them, that his grace may be magnified, others take notice of it, and they be encouraged iu their addresses to him: the church here might have an eye to the virgins or daughters of Jerusalem.
IV. We have, in these words, the effects or consequences of the church's enjoying this valuable blessing, as they appear in her own members, or her daughters, " the virgins."
1st. Gladness and rejoicing in Christ; " vve will be glad and rejoice in thee." The several clauses of this text, some think, should be considered thus;B the first clause, " Draw me," as the words of the church; the next, " We will run after thee," the chorus of the virgins; then the church agaiu says, " The King hath brought me into his chambers;" and after that the virgins, " We will be glad," &c., but whether the church, or the virgins, or both, are here intended, it is certain, that this is the laugunge of believers, of whose joy Christ is the object: they rejoice, not in themselves, neither in their works, nor graces, nor frames, but in the Lord Jesus Christ; this is one part of the character which the apostle gives of true believers; they are such who " rejoice in Christ Jesus, and have no confidence in the flesh," Phil. iii. 3.
1. They rejoice in his person, in his greatness, fitness, fulness, and glory, as he is God and man iu one person; for, being so, he is able to be their Saviour, a proper person to be a Mediator, has all fulness of grace treasured up in him, aud appears to be " the brightness of his Father's glory, and the express image of his person;" a view of, and communion with, such an one, must needs fill the believer with " a joy unspeakable and full of glory."
2. They rejoice in what he has doue for them; he is the Lord Jehovah, " who has doue great things for them, whereof they are glad;" he engaged as their Surety in the everlasting covenant, and in the " fulness of time " assumed their nature, finished and made reconciliation for their sins, satisfied Divine Justice, fulfilled a righteous law, brought in and clothed them with an everlasting righteousness, procured the pardon of all their sins; and, in short, has secured all grace and glory for them; and when they consider all this, they cannot but be glad and rejoice in him.
3. They rejoice also iu what he is uuto them, as well as in what he has done for them, he stands in and fills up aU relations to them; he is their " everlasting Father," their kind and loving Brother, their tender and indulgent Husband, their constant and faithful Friend, and indeed, their " all in all;" he is every thing unto them, for he " of God is made uuto them, vvisdom, righteousness, sanctification, «««? redemption;" and when they consider him under all these eiideai'ing characters and relations, it is no wonder that they are heard to say, " I will greatly rejoice in the Lord, my soul shall be joyful ia the God of my salvation," &c.
2ndly. Another effect of the church enjoying such intimate communion with Christ, is a remembrance of his love; " We will remember thy love more than wine." I have already, on ver. 2, shown you the preferableness of Christ's love to wine, and shall not here repeat it, only show,
1. What it is to remember Christ's love.
2. Wliy we should, and every believer will do so, 1. What it is to remember it.
1. It is so to record it iu our minds, as not to forget it; we should, with David, call upon our " souls, and all that is within us, to bless his holy name, and forget not all his benefits," Psal. ciii. 1, 2; and more especially we should not forget his love, from whence they all spring.
2. We should often meditate upon it; which would not only serve to advance the glory of divine love; but would sweetly ravish our souls, raise our affections, inflame our love, and quicken our faith.
3. We should constantly observe that ordinance, which Christ has appointed for this purpose, namely, the Lord's supper: it being his design in the institution of it, that we should remember him, his broken body and precious blood, and particularly his special love, which appeared in all.
4. We should so remember it, as to have our desires more strongly after 'it, and our afi'eetions more firmly fixed upon it: Christ's love is excellent and valuable; it is preferable to life itself, and all the comforts of it; and a frequent revolving it in our minds will enlarge our desires afler a greater knowledge of it, and heighten our value for, and esteem of it.
5. W^d should 80 remember it, as to exercise faith iu it; for it will bring us but little comfort, and do us but little service, uuless we can, iu some measure, appropriate it to ourselves, saying, with the apostle, " He hath loved me, antjlr hath given himself for me;" it will afford us no solid joy aud comfort, that he has loved others, if we have no reason to hope and believe that he hath loved lis; for it is faith's viewing a peculiar interest in this love, that fixes a sense of it more firmly upon the mind.
6. It then appears, that this is ujipermost in our minds, when we speak and make mention of it to others: and, indeed, that should be the subject of our discourse now, which will be the de-
• Vide Bishop Ttttrick in loc.
liglitful theme of glorified saints to all eternity, j ■But,
2. Why should we, and why will every believer ■ remember Christ's love, value and esteem it more; than wine? j
1. Because it is worthy of remembrance, in its: own nature, and in its effects, as has been already i shown; it is " better than wine;" it is great and i glorious, stupendous and unparalleled, matchless; and boundless, everlasting and unchangeable; it' " passeth knowledge, and is the source and spring of all the grace we now receis'e, and of all the glory we are expectants of.
2. It would be ungrateful in us not to remember it; should we be unmindful of, and forget this love, and the benefits which spring from it, we should be justly chargeable with the vile sin of ingratitude; and it might be very pertinently returned upon us, what Ahsolom said to Rushai, " Is this thy kindness to thy friend?" 2 Sam. svi. 17.
3. Because he hath remembered us, and that " in our low estate, because his mercy endureth for ever;" even when we were in the depths of sin and misery, could not help ourselves, and were so far from having any love to him, that we were in open rebellion against him; yet such was his amazing love to us, that he raised us " beggars from the dunghill, washed us from our sins in his own blood," and made " us kings and priests to God and his Father;" and shall we not remember? can we be forgetful of this love?
4. A remembrance of it promotes our own comfort and ediScation, serves to make sin odious and detestable, and is oftentimes useful to excite and revive grace, to banish our doubts and fears, and make the person of Christ more precious to us.
3rdly. Another effect or consequence of the church's being brought into the chambers of near fellowship and communion with Christ, is, that the love of his church and people is the more drawn forth to him, who here go under the character of upright ones, " the upright love thee;" or according to the Hebrew test, " uprightnesses love thee "^ the abstract for the concrete; which intends upright men, or men of uprightness, as being the persons who love Christ: unless with R. Sol. Jarcki, we take it to be expressive of the sincerity of their love, and so read it, " in uprightnesses, or with an uprightlove they love thee:" R. Aben Ezra thinks it is the adjective of tvine, before-mentioned, and intends the excellency, sweetness, and incorruptness of it, as in chap. vii. 9; and the sense then is this, " we will remember thy love more than wine, yea, more than upright wine," or wine that goes down sweetly, '' do they love thee:" though I rather think it intends the character of the persons who love Christ. I have already, on the preceding verse, shown the nature of this love, with which souls love Christ, from whence it springs, and how it manifests itself: and shall novv only consider the character of those persons who are here said to love him, namely, upright ones; and they are.
1. Such who are said to be " upright in heart," of whom mention is made in Psal. cxxv. 4, " Do good, O Lord, to them that be good, and to them that are upright in their hearts;" such are they who have a work of grace wrought upon their souls; whose hearts are right with God, and desire to worship him with their whole hearts; who live by faith on Christ, and his rigliteousness, and whose words and actions are without dissimulation; such are " Israelites indeed, in whom there is no gnile."
3. TVTao are of an upright conversation, as in Psal. xxxvii. 14. These are they who walk according to the rule of God's word; they are not partial in their observance of his commands, but have a regard to them all; they make a conscience of avoiding lesser, as well as greater sins; and in all their obedience to the divine will, seek the honour and glory of God: and what they do, they do in faith, and from a principle of love to God and Christ. Junius understands this clause of the sincerity and uprightness of the love of the church and her friends to Christ, and reads it in connection with the former thus, " We wili remember thy love more than wine, a?2«? whosoever most uprightly love thee;"' that is, whoever bear a sincere affection to thee will do the same.
Verse 5. /am black, hut comely,- 0 ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. The church in the preceding verses had directed her speech to Christ, where we have observed the request she makes, and the success of it, and also the comfortable and grateful frame of Spirit produced by it: here she turns herself to " the daughters of Jerusalem," and gives an account of her person and state, and delivers her mind to them in this and the following verse. Wherein may be considered.
I. The persons she speaks to, " the daughters of Jerusalem."
II. The character wliich she gives of herself.
III. The reason of hei' so doing.
I. The persons she speaks to, are " the daughters of Jerusalem:" and seeing these are frequently mentioned in this Song, it will be necessary to consider who are meant by them. R. Sol. Jarchi would have them to be the Gentiles, who, he says, ar^ so called, because Jerusalem shfjl be the metropolis of all cations, according to E/ek. xvi. 61, " I wiU give them unto thee for daughters;" and that they are, in the same sense, " the daughters of Jerusalem," as the towns of Ekron are called in Josh. XV. 45, " the daug,hter3 of Ekron;" but it is much better to understand them of particular churches, of which, '' Jerusalem that is above," or that general assembly, a«rf church of the first-born,
' Quieunque rectissime diligunt te, Jun.
whose names are written iu heaven," is the mother; though I rather think, young converts are intended by them, who, perhaps, had not as yet joined them selves to the church, though they had a very great respect for her, as is manifest from chap. v. 9; they seem to be very weak, and their knowledge of Christ but small, yet desirous of knowing him and seeking him with her. (See chap. v. 8, and vi. 1.) And it is very evident, that not only the church, but Christ also, had a very great respect for them, from chap. iii. 9, 10, 13. They were her friends and companions, distinct from mothers' children, mentioned in the following verse, and were far from being enemies either to Christ or his church. II. To these persons she gives a character of herself.
1st. She makes a concession that she was black. 2adly. Not withstanding asserts that she is co«(?/y. And.
Srdly. Uses some similes to express both by, " as the tents of Kedar, the curtains of Solomon."
1st. She ingenuously and frankly acknowledges, that she was black. This is not to be understood literally of Pharaoh's daughter, whom Solomon had married; and whose mother, Grotius conjectures, might be an Arabian, and so these words be expressive of her natural complexion; but this is not intended, nor, perhaps, is there so much as an allusion to it; but rather to a shepherdess, or keeper of vineyards, made black by lying in the fields, as the following verse seems to intimate. The Targum applies it to the people of Israel, when they made the calf, and says, that then " their faces became as black as the Ethiopians, that dwell in the tents of Kedar, but when they returned, by repentance, and were forgiven, the brightness of the glory of their countenances was increased, as the angels:" but the words are expressive of the spiritual estate and complexion of the chnrch of Christ, and of all believers in him; who may be said to be black, @.-adiComeli/; black by sin, comely by grace-.'' Black.
1. Upon the account of many spots, blemishes, and infirmities; for though they are fair and spotless, as considered in Christ, yet they are black and full of spots, as considered in themselves; sin dwells in them, and they are sometimes overcome, and carried captive by it; it is always present with them; this body of sin and death, they carry about as their burden; neither will they be rid of it in this life; for " if we say that we have no sin, we deceive ourselves, and the truth is not in us;" the most holy and righteous man on earth is not without it; every one is both disturbed and defiled with it, and therefore in this sense may be said to be black,- and so the' Jewish doctors expound it, of the sinful actions and evil works of the congregation of Israel.
2. Tlie church of Christ may be said to be black, oftentimes on the account of those swarms of hypocrites and heretics that appear iu it; there have always been more or less of them in tlie church, in all ages, which have been " spots iu their feasts of charity." There was a Cain in Adam's family, a Ham in Noah's, an Ishmael in Abraham's, an Esau in Isaac's, and a Judas among Christ's disciples; these goats have always been among Chi'ist's sheep, these tares grow up among his wheat, and will do so, till he shall divide the sheep from the goals, aud take his fan iu his hand, aud thoroughly purge his floor. Now upon the account of these, and the several heresies, schisms, and divisions, which frequently arise, aud are made iu the church of Christ, she may be said to be black: And also,
3. By reasonof the persecutions and reproaches of the world, which the church of Christ, aud all believers in him sustain; for they that " will live godly iu Christ Jesus ruust suffer persecution" of oue kind or another; if not confiscation of goods, fines, imprisonments, racks, tortures, yea, death itself, which in some ages of the world, have been the lot of God's children, yet, at least, loss of their good name, credit, and reputation; for if they are loved by Christ, they must expect to be hated by men; if they have peace in him, iu the world they must have tribulation; they may be sure of being vilified by the world, aud backbited and reproached by carnal professors; and this is what the church seems to ascribe her blackness to, in the following verse. So in Zohar,"" tliis blackness is by the Jews, expounded of the captivity of the people of Israel.
4. She may be said to be black, with sorrow and mournings; black colour not only being the habit of mourners, but does also, in scripture, express grief and sorrow itself. See Jer. viii. 2L, aud xiv. 2. The sins and corruptions of God's people, oftentimes put them in this mourning liabit; as David says, when he was under a sense of his manifold iniquities, " I go mourning all the day long," Psal. ixxviii. 6, or nearer the Hebrew, " I go in black all the day long;"" the coldness, hypocrisy, aud formality of professors, give them much uneasiness: the many errors aud heresies among them, and the persecutions and reproaches, both of the world aud carnal professors, produce this black hue and mournful colour.
5. They are black in the eyes of the world, which indeed is no wonder: for the men of the world see no beauty nor comeliness iu Christ himself, and therefore not any in bis people, they being, in their eyes, mean, abject, and contemptible, desjjised by them, and accounted as the refuse and " off-scouriug of all things." But notwithstanding all this she could say.
2ndly. That she was comely, that is, beautiful and desireable," having graceful features, and a just symmetry aud proportion. Now the church, and every believer in Christ, may be said to be comely.
1. By the imputation of Christ's righteousness, wlicrcby they are justified from all sin, and stand spotless and irreprovahle in God's sight; their own righteousness is as filthy rags, aud rather detracts from, than adds to their comeliness; but Christ's righteousness being that " fine linen, clean, and white," with which being arrayed, they are "adorned as a bride for her husband," they appear perfectly comely through the comeliness which Christ hasp«^ upon them; they are no ways comely iu themselves, but in Christ they are a perfection of beauty.
2. By the sanctifying grace of the Spirit, whereby they are made new creatures; Christ is formed in their hearts, and they are conformed to him, who is the " first-born among many brethren;" his image is impressed upon them, and all the parts of the new man are in a just proportion in them, though not grown up to.their perfection; and thus being made partakers of the divine nature, and appearing in the beauties of holiness, they are all glorious and comely within.
3. Believers are so in their church-state, having fellowship with Christ, and with one another, walking together in, and according to the commands and ordinances of Christ Jesus: a church of Christ, in gospel order, is beautiful for situation; all her tabernacles are amiable and lovely; and enjoying the presence of Christ in them, is " beautiful as Tirzah, comely as Jerusalem, and terrible as an army with banners." 0 how comely are the saints in their goings in Zion! a more lovely sight than this can scarce be seen; they are then like a " company of horses in Pharaoh's chariots."
However black believers may be in the eyes of the world, they are certainly comely in the eyes of Christ; who often, iu this song, calls his church, his " fair one," and "the fairest among women;" however undesirable she was to others, she was very desirable to him; her eyes, cheeks, lips, teeth, head, hair, neck, &c., are commended and praised by him; so much beauty and comeliness appeared in her, that his heart was even ravished with her; aud so long as he thinks her comely it matters not what opinion others entertain of her.
3rdly. She makes use of some similes to express both her blackness and her comeliness, "as tlie tents of Kedar, as the curtains of Solomon."
aud R. Aben Ezra in loc. • Noraadas. infestatoresqueChaldi5orum,Scenit£e clandunt,etip«i vagi, seel atabernaculis cognominati, quae ciliciis metantur, ubilibuit.Plin.l. 6. c.28. Arabesnobilesmonte Casio, qui Scenitse causam nomiuis inde dueunl, quod ten •
Some thinki" that these refer to both parts of her character; aud suppose that tlie tents of Kedar, though they were mean and abject without, yet were full of wealth and riches within; and a number of them together made a fine appearance, as Dr. Shaw relates they now do;'' and that Solomon's curtains or hangings had an outward covering, which was not so rich and valuable as that within; and so are both designed by the church to represent unto us, that though she was mean and abject in the eyes of the world, yet she was rich, glorious, and beautiful within: the outside of a believer is only seen by the world, and they judge of him accordingly; his inside is hid from them, as the riches of Kedar' s iQ.vA.%, and the fineness of Solomon's curtains were from those who viewed the outside only; though I rather think her blackness is designed by the one, and her comeliness by the other.
1. For her blackness she compares herself to the tents of Kedar. Kedar was the second son of Ishmael, Gen. xxiv. 13, whose posterity dwelt in the desert of Arabia, Isa. xliii. 11, and their employment being to feed cattle, Isa. Ix. 7, they dwelt in tents, Psal. cxx. 4, 5, which were made of hair-cloth, and that of goat's hair; which being always exposed to the sun and rain, were very black, looked very mean and contemptible:"■ they had no other houses but these; and because they always dwelt in them, removing and pitchin'^ them at pleasure, therefore they were called Scenites.' Now the church compares herself to these mean, black, and despicable tents, on the account of the sins and infirmities of herself, the carnality and hypocrisy of others, the many errors and heresies she was vexed with, as well as the persecutions and reproaches of men, which oftentimes oppressed her, as has been already observed.
2. For her comeliness, she compares herself to the curtains of Solomon. The Septuagint read it, dis Septets '2a\u/x^u, as the skins of Solomon; and so the Vulgate Latin likewise; which version Gilbert Foliot^ following, in this exposition of this place, says, it is not to be understood of the skins of sheep, goats, or any other animal, but of the very skin of Solomon himself; who being a rich king, and living deliciously, he supposes was very comely and beautiful: to whose fine skin he thinks the church here compares herself, to set forth her comeliness: but this is much better referred by Alcuin, his countryman, to the skins of slain beasts, of which he thinks Solomon made tents for himself; thsngh it seems rather to intend those rich hangings of tajjcstry, which Solomon had, either about his bed, or in the several toriissuccedunt, nee alias doraos habent; ipsa autem tentoria cilicina sunt; ita nuncupant velamenta e caprarum pilis texta. Solin. Polyhist. c. 46.
• This Gilbert Foliot was bishop of London, and lived in the 1 2th century, in the reign of King Henry II. whose Exposition, together with the Compendium of Alcuin, his countryman, were published by Patricius Junius, p. 1638.
apartments of his house; which, no doubt, were very rich, costly, and glorious, he being so great and wealthy a prince: or his garments, as Theodoret, see Matt. vi. 29; and therefore the church, on the account of her perfect comeliness, through Christ's righteousness put upon her, and the curious aud embroidered work of the Spirit of God in her, as also her walk in Gospel-order, compares herself to these curtains or hangings Moreover, by a metonymy, may be understood, both in this and the preceding comparison, the persons who dwelt m Kedar's icxiis, aud Solomon's courtiers, who lived in those a[)artmeuts of his which were so richly hung; the former being black, and the latter dwelling in the palace of a wealthy king, and faring deliciously, were no doubt, plump and comely: though neither Solomon nor any of his courtiers, could come near the church for beauty and comeliness; and to this sense agrees Junius' s versioii of the text." But
III. Let us now consider the reason of her giving this account of herself to the daughters of Jerusalem: her design seems to be to obviate \ what might be objected by, and remove whatever { might be discouraging in her to the daughters of Jerusalem, those young converts; they might object to her. Thou talkest of being brought into the king's chambers, and having nearness of access unto him, how can it be, that oue so black as thou art, should be taken notice of by so great a person, and have such nearness to him, who appears to be so mean and so unworthy thereof? To this she answers, by granting, that she was black in herself, but yet was comely, through his comeliness; in him she was prepared as a bride adorned for her husband; aud it was this that gave her the favour and acceptance she had with him.
Again, It might be objected, IIovv canst tliou be chcerfnl, when thou art so black, loaded with persecutions and afQictions, and hated and despi- Bcd by all? This she obviates by observing, that the world could not see her inward glory, and therefore passed a wrong judgment upon her: and that the unseen gloiy, riches, beauty, aud perfection in Christ, supported her under all reflections, persecutions, and reproaches.
Also, the sins and infirmities which they saw in her, as well as the suffering she was exposed unto, min-ht stumble those young converts, and be a means to deter them from the ways of Christ, and joining with his church aud people; and seeing there was danger of this, therefore she informs them of herbeautyas well as of her blackness: other grace, as well as of her corruptions; of her glory, as well as of her sufferings; and in doing this, her design is to engage and encourage them to go with her; in all which, she discovers her strength of faith in Christ, and his righteousness, notwithstanding all her sins and sufferings; of which she gives a further account in the following verse.
» Similis sim Scenitis Kedarenis, at similis sum inhabitantibus aulseu Schelomonis. Vide Joseph.
Verse 6. Look, not upon me, because I am black, because the sun hath looked upon me: My mother's children were angry with me; they made me the keeper of the vineyard; bat mine own vineyard have I not kept.
The church, here continues her discourse to the daughters of Jerusalem: And,
I. Desires of them, not to look upon her.
II. Gives a reason why she should not have them do so, because I am black; of which blackness she assigns several causes; some of which are more near, others more remote.
1st. " Because the sun had looked upon her."
2ndly. " Her mother's children were angry with her."
3rdly. " They had made her the keeper of the vineyards."
4thly. This occasioned a neglect of her own; mine own vineyard have I not kept; all which produced this blackness in her; for it was not her true and native colour.
I. She desires the daughters of Jerusalem not to look upon her; which may be understood, either, I. Of a look of scorn and disdain:" she was now in suffering circumstances, surrounded with a variety of enemies, exposed to a multitude of troubles, aud liable to many failings and infirmities; for which reasons she might be jealous of failing under their scorn and contempt, aud therefore says. Look not upon me. The meanness, poverty, and sutTerings of the saints, render them contemptible to the world; and the failures and imperfections of their lives are oftentimes thrown in their teeth, and this, too often, by professors themselves; but this we should be very careful of, that we do not treat our fellow Christians after such a manner: we slioi'ld be far from slighting a believer under sufferings, or carrying with a disdainful air to a fallen saint; for we should consider, that we also are in the body, and liable to the same temptations. Or else, 2. It means a curious and prying look into her failings and infirmities; conscious she was to herself of them, but kuew it was not their duty, though perhaps they too often made it their.business, to look into them. There are some who are never better, than when thus employed, in exposing of the saints; they watch for their baitings, and are glad to report and spread a tale of the infirmities of their brethren; their eyes pierce like vultures, and fasten upou nothing else but corruption: but such a curious, prying look as this, is condemned by Christ, Matt. vii. 3, 4, 5, " And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye," &c. If God did as strictly observe and mark our iniquities, as we are too apt to mark one another's, what would become of us! This con- Antiq. 1. 8. c. 2. » FWe Alshech in loc.