I. She describes him by his favor and complexion
I. She describes him by his favor and complexion
"White and ruddy." Which some[3935] understand of his two natures, human and divine; who may be said to be white, as to his divine nature; "the ancient of days," the everlasting God, is represented in Daniel 7:9 as being clothed with "a garment white as snow, and the hair of his head like the pure wool:" the description which John (1 John 1:5), gives of the Divine Being, is, that he "is light, and in him is no darkness at all;" which is thought[3936] to be best represented by this color, which is simple, and has no mixture and composition in it. Christ is "the light of the world;" he was known by this character to the Old Testament saints; he was prophesied of as the great light which should lighten the Gentile world; this was owned by old Simeon, witnessed by John, and asserted by himself: and then it is thought by these interpreters, that he may be said to be red or ruddy, as to his human nature. The first man, who was a type of Christ, and "a figure of him that was to come," was called Adam, which signifies red; and perhaps he had his name from the Hebrew word המדא adamah, which signifies red earth[3937], out of which he was formed, Genesis 2:7, so Christ is called " the last Adam? (1 Corinthians 15:45), because he "took part of the same flesh and blood the children" whom he loved, "are partakers of." Now, according to this sense of the words, her answer is this; Would you know who and what my beloved is, and wherein he excels others? I will tell you, and be it known unto you, that he is no mean, common and ordinary person; no, he is a glorious and an extraordinary one; his name is אלפ pele, wonderful, a wonder, a miracle; and so is his person; two natures meet in him; he is God and man in one person; he is "the great mystery of godliness, God manifest in the flesh;" and when you hear this, you will cease to wonder why I so charge you, and why I love, value, and esteem him above all others.
Again others[3938] understand these words of Christ's human nature only; and that he may be said to be white, because of the innocence, purity and holiness of his human nature; which was not tainted with original sin, as ours is, he not descending from Adam by ordinary generation; but was miraculously conceived in the womb of a virgin by the power of the Holy Ghost, and therefore it is called "that holy thing:" neither was there any sinful action committed by him in all his life; but both in nature and practice he was "holy, harmless, undefiled, and separate from sinners;" he never sinned in thought, word or deed, though he "was made sin for us." Also they suppose, he may be said to be red or ruddy, on the account of his sufferings in this nature; by reason of which he may be represented, in Isaiah 63:1, 2, as being "red in his apparel," and as being clothed with "dyed garments;" for what with the buffetings and scourgings of his body, the crowning his head with thorns, and piercing his hands, feet and side, with the nails and spear, the garment of the human nature was like "a vesture dipped in blood:" to this purpose is Alcuin's note on the text, which is not to be despised; he is white, says he, because without sin; red, with the blood of his sufferings; "chosen out of ten thousand," because he is the only mediator of God and men. Now there cannot appear a more beautiful and delightful sight, to those who desire "to know nothing but Christ and him crucified," than to see the just Jesus suffering for unjust ones; him that "knew no sin, made sin for them;" and the holy, harmless, innocent, and unspotted lamb of God, shedding his blood for the vilest of sinners: according to this sense, the church's answer is; Would you know what my beloved is, and wherein he excels others? I will tell you, he is not lack with original and actual sin, as you and I are; for though you see him red with sufferings; yet he was "not cut off for himself, but was wounded for our transgressions, and bruised for our iniquities;" for in his nature and actions he is white, pure and spotless; and such a mixture of white and red, of innocence and sufferings, render him extremely amiable and lovely to me. Or else,
As others[3939] have observed, these words may be understood of the different administrations of mercy and justice: Thus when Christ pardons sinners, "though their sins be as scarlet," he makes them "as white as snow; and though they be red like crimson, they become as wool;" and when he justifies persons, he is said to clothe them in "fine linen, clean and white, which is the righteousness of the saints;" and when he promises glorification to them, it is in such words as these, "they shall walk with me in white, for they are worthy;" and so glorified saints are represented, "clothed with white robes, palms in their hands, and hallelujahs in their mouths;" for all which see Isaiah 1:18; Revelation 3:4, 5; and 7:9, 13, 14, and 19:8, and then when he is represented as taking vengeance on his enemies, and executing wrath upon his foes, he is said to be "red in his apparel," and to be "clothed with a vesture dipped in blood;" for so they understand Isaiah 63:1, 2; Revelation 19:13, and it may be farther observed, that the wrath which the Lord poureth forth upon the "wicked of the earth," is represented by a cup of red wine, expressing the fierceness and fury of it; "for in the hand of the Lord there is a cup, and, the wine is red," etc. (Psalm 75:8). And this agrees with the common notion of the Cabalistic doctors, that when God appears in mercy and kindness, then he may be said to be white; but when in wrath and anger, red: of this frequent mention is made in Zohar, and in other Cabalistic books:[3940] according to this sense, it is as if she should say, My beloved has mercy and grace for his people, which he bestows in a sovereign manner upon them; and he has vengeance for his adversaries, which he executes upon them according to the strictest rules of justice; and this mixture of mercy and justice, of white and red, renders him an extraordinary person; it makes some to love him, and others to fear him. Or else,
These words may be interpreted of Christ's battles and victories, and may represent him as a mighty warrior, and a triumphant conqueror: Thus in Revelation 6:4. the warrior, who had "power given him to take peace from the earth," is introduced as riding upon "a red horse;" and in verse 2, he that "went forth conquering and to conquer," as riding upon a "white horse;" thus Christ, who is "the Lord of hosts, the man of war," considered as fighting the Lord's battles, may be said to be red or ruddy; and as returning from the field of battle, as a mighty conqueror, having "spoiled principalities and powers," and got an entire victory over all his and our enemies, may be said to be white. And now this great person, as if she should say, has done all this for me, and "made me also more than a conqueror;" and this person is my beloved.
But passing these several senses, which perhaps may be thought too nice and curious, though agreeable to the analogy of faith, yet it may be, will not bear so well here; though I choose rather to understand them of the beauty, glory and excellency of Christ, as mediator, without applying particularly these colors of "white and ruddy," to either nature, or to any particular actions performed in either: and I cannot but think that the church, in this description of Christ, has some reference to the account that is given of David, 1 Samuel 16:12. which is, that "he was ruddy, and withal of a beautiful countenance, and goodly to look at." David was an eminent type of Christ; of his line the Messiah came, who is sometimes called David in scripture; and is both his "root and offspring, the bright and the morning star;" and as described by David, is "fairer than the children of men," being "white and ruddy, which discovers the best temperature, the most healthful constitution, and the completest beauty: as mediator, he is a perfection of beauty; all divine perfections are in him; the glory of them all shine resplendently in his face or person; and they are all glorified in him and by him, who is "the brightness of his Father's glory, and the express image of his person." There is also a mediatorial glory that he is possessed of, which is the result and consequence of his work; and which readers him exceeding fair and beautiful in the eyes of believers now, and is what they will, with wonder and pleasure, everlastingly gaze upon in another world: likewise as mediator, all fullness of grace dwells in him; and as "full of grace and truth, his glory appears as the glory of the only begotten of the Father."
Again, Christ, as mediator, is "white and ruddy," a perfection of beauty in the eyes of believers, as considered in all his offices of prophet, priest and king; and in all his relations, as husband, father, brother and friend, which he bears and stands in to his people: moreover, he is exceeding beautiful in their esteem, in all that he has done and suffered for them; but of this beauty and fairness of Christ, see more on chapter 1:15.