Who are the daughters of Jerusalem in Song of Solomon?

From the above it will be seen that the bride is not simply a person, but symbolic of the earthly Jerusalem and the remnant whose names are registered as connected with God's foundation, embracing all the faithful of Israel, looked upon as 'the daughters of Jerusalem,' which represents the whole nation. This agrees with the language in many parts: for instance, "Draw me, we will run after thee. The king hath brought me into his chambers; we will be glad . . . . the upright [plural] love thee." Cant. 1:4. Further, it is helpful to see who is the speaker in the various parts of the Song. As far as the bridegroom and the bride are concerned this is pointed out by the gender in the Hebrew. It seems evident too that a company, usually called virgins, also take part in the Song. The heart of Jerusalem is now being turned to the One they once refused: comp. Matt. 23:37.

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 traveller'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 for ever 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 cleanses 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 new 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. 15:40) 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 pre-eminence. "For 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 Chr. 7:16)

The bride desires to be drawn by Him and knows that if He draws all will run after Him. Then the King appears and brings her into His chambers, typifying full communion of love. Joy and rejoicing are the results. Verses 5-6 are the bride's confession. She confesseth she is black, which does not denote at all, as some have taken it, that she was an Ethiopian. It means sunburnt, as she declares, "Look not upon me because I am black, because the sun has looked upon me." She passed through the scorching heat of affliction and sorrow, yet she is comely (Ezek. 16:10); through His mercy and kindness not forsaken. The daughters of Jerusalem the bride addresses are those of the nation, who do not yet share her knowledge of the Beloved, the Messiah. Israel had been called to be "the keeper of the vineyards," that is, the keeper of nations and to be a blessing to them; but she had failed; not even her own vineyard did she keep. It is her confession to Him whom she now knows and longs for.

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 new 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: 40) 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 pre-eminence. "For 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 Chr. 7: 16)

Well, so shall it be ere long with the daughter of Zion, the fair spouse of the true King Solomon. When brought into full blessing under the Messiah, and highly honoured by Him, all then will gladly address her, "O thou fairest among women." The "daughters of Jerusalem" may represent in this scene the cities of Judah, which will have a subordinate place to Jerusalem in the day of her coming glory, though still in the same circle of blessing. Jerusalem and the Jews will then have the chief place of honour and glory in the earth, and all nations shall then court their favour, and seek the shelter of their wing. "Thus saith the Lord of hosts; in those days it shall come to pass, that ten men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you." (Zech. 8: 23) Clearly this is still future. But further, the spirit of prophecy, speaking of the restoration of the children of Zion, says, "And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face towards the earth, and lick up the dust of thy feet: and thou shalt know that I am the Lord,: for they shall not be ashamed that wait for me." (Isa. 49: 23)

Well, so shall it be ere long with the daughter of Zion, the fair spouse of the true King Solomon. When brought into full blessing under the Messiah, and highly honoured by Him, all then will gladly address her, "O thou fairest among women." The "daughters of Jerusalem" may represent in this scene the cities of Judah, which will have a subordinate place to Jerusalem in the day of her coming glory, though still in the same circle of blessing. Jerusalem and the Jews will then have the chief place of honour and glory in the earth, and all nations shall then court their favour, and seek the shelter of their wing. "Thus saith the Lord of hosts; in those days it shall come to pass, that ten men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you." (Zech. 8:23) Clearly this is still future. But further, the spirit of prophecy, speaking of the restoration of the children of Zion, says, "And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face towards the earth, and lick up the dust of thy feet: and thou shalt know that I am the Lord,: for they shall not be ashamed that wait for me." (Isa. 49:23)

With the Jewish remnant (and the part of the remnant that will remain in Jerusalem, in particular) things are quite different: they will know that there are others who love Christ and wait for His salvation, not only the faithful ones in Jerusalem. The city of the great King, Jerusalem, is seen as the bride and other cities, primarily in Judah, are seen as the bride’s friends (cf. Ps. 45:9, 14).

The beginning of chapter 6 shows us the effect that her description of her lover has upon others. "Whither is thy beloved gone, O thou fairest among women? Whither is thy beloved turned aside? that we may seek him with thee." These daughters of Jerusalem were so attracted to him that they wanted to find him as well.

The daughters of Jerusalem, whose eyes had not yet been opened to perceive the beauties of the Beloved, and surprised at the absorbing character of the bride's affection, reply, "What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?" (v. 9.) It is this question that brings out the truth of her heart, whatever had been her temporary indifference; and, fired by her zealous love at such a question, as well as astonished that any could be blind to the excellences of her Beloved, she pours forth a glowing description of His beauties, dwelling with delight upon the details of every feature, thus betraying her intimate acquaintance with the One of whom she spake, and summing all up in the familiar words, "He is altogether lovely." Then, turning to her companions, she cries, "Thus is my beloved, and this is my friend, O daughters of Jerusalem."

This is seen in her appeal to her companions, the daughters of Jerusalem: "I charge you," she says, "O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love." Her yearning after restoration, as thus expressed, is most touching. Still, it is sad to see one who had been in the enjoyment of the intimacy of His affections compelled to enquire, from those who had never been in her special place, where her Beloved might be found. They had never been, like her, the objects of His endearments; and, strangers to the sorrow that now filled her soul, they could not understand the fervour of her emotions. Like Mary, when, as she thought, others had taken away her Lord, and she knew not where they had laid Him, she had lost everything. The world was but a vast wilderness; nay, a sepulchre, if He were lost, Happy the soul that knows something of this blessed experience!

The daughters of Jerusalem, whose eyes had not yet been opened to perceive the beauties of the Beloved, and surprised at the absorbing character of the bride's affection, reply, "What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?" (v. 9.) It is this question that brings out the truth of her heart, whatever had been her temporary indifference; and, fired by her zealous love at such a question, as well as astonished that any could be blind to the excellences of her Beloved, she pours forth a glowing description of His beauties, dwelling with delight upon the details of every feature, thus betraying her intimate acquaintance with the One of whom she spake, and summing all up in the familiar words, "He is altogether lovely." Then, turning to her companions, she cries, "Thus is my beloved, and this is my friend, O daughters of Jerusalem."