The Lord Jesus saith it, and therefore it must be true; but in what sense is it to be understood? How are we "all fair" though we ourselves feel that we are black, because the sun hath looked upon us? (Sol. Song i. 6.) The answer is ready, if we consider the analogy of faith.
1. In the matter of justification, the saints are complete and without sin. As Durham says, these words are spoken "in respect of the imputation of Christ's righteousness wherewith they are adorned, and which they have put on, which makes them very glorious and lovely, so that they are beautiful beyond all others, through His comeliness put upon them."
And Dr. Gill excellently expresses the same idea, when he writes, "though all sin is seen by God, _in articulo providentiae, in the matter of providence_, wherein nothing escapes His all-seeing eye; yet _in articula iustificationis, in the matter of justification_, He sees no sin in His people, so as to reckon it to them, or condemn them for it; for they all stand 'holy and unblameable and unreproveable in His sight.'" (Col. i. 22.) The blood of Jesus removes all stain, and His righteousness confers perfect beauty; and, therefore, in the Beloved, the true believer is at this hour as much accepted and approved, in the sight of God, as He will be when He stands before the throne in heaven. The beauty of justification is at its fulness the moment a soul is by faith received into the Lord Jesus. This is righteousness so transcendent that no one can exaggerate its glorious merit. Since this righteousness is that of Jesus, the Son of God, it is therefore divine, and is, indeed, the holiness of God; and, hence, Kent was not too daring when, in a bold flight of rapture, he sang,--"In thy Surety thou art free, His dear hands were pierced for thee;
With His spotless vesture on, Holy as the Holy One.
"Oh, the heights and depths of grace, Shining with meridian blaze;
Here the sacred records show Sinners black, but comely too!"
2. But perhaps it is best to understand this as relating to the design of Christ concerning them. It is His purpose to present them without "spot, or wrinkle, or any such thing." (Eph. v. 27.)
They shall be holy and unblameable and unreproveable in the sight of the Omniscient God. In prospect of this, the Church is viewed as being virtually what she is soon to be actually. Nor is this a frivolous antedating of her excellence; for be it ever remembered that the Representative, in whom she is accepted, is actually complete in all perfections and glories at this very moment. As the Head of the body is already without sin, being none other than the Lord from heaven, it is but in keeping that the whole body should be pronounced comely and fair through the glory of the Head. The fact of her future perfection is so certain that it is spoken of as if it were already accomplished, and indeed it is so in the mind of Him to whom a thousand years are but as one day.
"Christ often expounds an honest believer, from His own heart, purpose and design; in which respect they get many titles, otherwise unsuitable to their present condition. (Durham.) Let us magnify the name of our Jesus, who loves us so well that He will overleap the dividing years of our pilgrimage, that He may give us even now the praise which seems to be only fitted for the perfection of Paradise. As Erskine sings,--"My love, thou seem'st a loathsome worm:
Yet such thy beauties be, I spoke but half thy comely form;
Thou'rt wholly fair to Me.
"Whole justified, in perfect dress;
Nor justice, nor the law Can in thy robe of righteousness Discern the smallest flaw.
"Yea, sanctified in ev'ry part, Thou art perfect in design:
And I judge thee by what thou art In thy intent and Mine.
"Fair love, by grace complete in Me, Beyond all beauteous brides;
Each spot that ever sullied thee My purple vesture hides."
II. Our Lord's admiration is sweetened by love. He addresses the spouse as "My love." The virgins called her "the fairest among women"; they saw and admired, but it was reserved for her Lord to love her. Who can fully tell the excellence of His love? Oh, how His heart goeth forth after His redeemed! As for the love of David and Jonathan, it is far exceeded in Christ. No tender husband was ever so fond as He. No figures can completely set forth His heart's affection, for it surpasses all the love that man or woman hath heard or thought of. Our blessed Lord, Himself, when He would declare the greatness of it, was compelled to compare one inconceivable thing with another, in order to express His own thoughts. "As the Father hath loved Me, so have I loved you."
(John xv. 9.) All the eternity, fervency, immutability, and infinity which are to be found in the love of Jehovah the Father, towards Jehovah-Jesus the Son, are copied to the letter in the love of the Lord Jesus towards His chosen ones. Before the foundation of the world He loved His people, in all their wanderings He loved them, and unto the end He will abide in His love. (John xiii. 1.) He has given them the best proof of His affection, in that He gave Himself to die for their sins, and hath revealed to them complete pardon as the result of His death. The willing manner of His death is further confirmation of His boundless love. How Christ did delight in the work of our redemption! "Lo, I come: in the volume of the book it is written of Me, I delight to do Thy will, O my God." (Psalm xl. 7, 8.) When He came into the world to sacrifice His life for us, it was a freewill offering. "I have a baptism to be baptized with." (Luke xii. 50.) Christ was to be, as it were, baptized in His own blood, and how did He thirst for that time! "How am I straitened till it be accomplished." There was no hesitation, no desire to be quit of His engagement. He went to His crucifixion without once halting by the way to deliberate whether He should complete His sacrifice.
