Song of Solomon 1:5-8 - "Black But Comely"

Song of Solomon 1:5-8

"I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. 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 vineyards; but mine own vineyard have I not kept. Tell me, O 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? If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents."

In Song of Solomon we see Christ set forth in Solomon as a type, and the church is the bride. As in Ephesians chapter five, where the husband loves the wife even as Christ loved the church, so here we read what is like a love note not meant for others. Yet it is written in Scripture, and if we are the LORD’s, taught by His Spirit, we cannot walk away. It unfolds like a beautiful flower, revealing the glory and beauty of the LORD Jesus Christ in Solomon’s love for his bride and the bride’s response to him.

Here the Spirit leads us from the kisses of His Mouth, the comfort of His Word, the savor of His Good Ointments, and the sweet ointment of His Name, into the confession of one who knows both her need and her security. “I am black, but comely” (v.5). In her mouth is the confession that belongs to every sinner drawn by Everlasting Love: the acknowledgment of what we are in ourselves—black as the tents of Kedar—yet comely in the eyes of Christ, adorned as the curtains of Solomon.

“Look not upon me, because I am black” (v.6). She speaks of the sun that hath looked upon her, the burning holiness and justice of God that exposes all darkness and depravity. She knows the anger of her mother’s children, the criticism of others, the burden of being “keeper of the vineyards,” yet “mine own vineyard have I not kept" (v.6). This is the confession of every believer who sees the many infirmities, the spots and blemishes, the weakness of the flesh, and yet is made conscious that in Christ, the comeliness of His Righteousness is imputed—put to the account—and God sees only what Christ has earned and established. “As far as the east is from the west, so far hath he removed our transgressions from us” (Psalm 103:12).

Such Grace draws forth the longing cry: “Tell me, O thou whom my soul loveth” (v.7). Love is the motive. Not duty. Having been loved with an Everlasting Love—“Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jeremiah 31:3)—the soul desires ever to be drawn, knowing its own proneness to wander. The desire is not to be found among the flocks of companions, not out in the world, nor in mere religion, but where He makes his flock to rest at noon—the heat of the day, the hour of trial. The flock rests because the Shepherd is present: “He maketh me to lie down in green pastures… He restoreth my soul” (Psalm 23:2–3).

And when He draws, it changes from “me” to “we”—for all those Christ represents, all for whom He came into this world. “We will run after thee” (Song of Solomon 1:4). None will run except by Grace. None can come except drawn by cords of Love. The King brings His own into His chambers, into the most intimate fellowship, the secret places of the Most High. As Christ our High Priest has entered the holiest of all “not without blood,” (Hebrews 9:7), we are brought where He is, and that is our Hope of Glory.

Thus, the bride’s confession continues: black in herself, but comely in Christ. He calls her “O thou fairest among women” (v.8), for the comeliness He puts upon her is the wedding garment of His Righteousness. And though she sees darkness, he says, “Thou art beautiful, O my love” (Song 6:4). Such is Unconditional, Everlasting Love—Unchanging, Sovereign, Gracious. And the soul, humbled under its own blackness, rests in the Beloved Who has made her comely.