Song of Solomon 1:7

“Tell me, O thou whom my soul loveth, etc.] With all her heart, cordially and sincerely; for, notwithstanding her sinful compliance with others, and neglect of her own affairs, she had not lost her love to Christ; and, being sensible of her sin and folly, whereby she was deprived of his company, and communion with him, applies to him to guide, direct, and restore her wandering soul; and particularly inform her where, says she, thou feedest; that is his flock, like a shepherd: for this phrase supposes him to be a shepherd, as he is, of God’s choosing, appointing, and setting up, the chief, the good, the great, and only Shepherd of the sheep; and that he has a flock to feed, which is but one,…”

“This section is made by the Targumist and other Jewish interpreters to adumbrate the condition of Israel in the wilderness; by some Christian expositors, that of the Gentile Church on her first conversion. Song of Solomon 1:5 I am black ... - Dark-hued, as the tents of Kedar with their black goats’ hair coverings, rough and weather-stained, “but comely (beautiful) as the rich hangings which adorn the pavilion of Solomon. Kedar was the name of an Arab tribe Genesis 25:13; Psalms 120:5. The word itself signifies “dark” or “black.” Possibly “tents of Kedar” stand here poetically for shepherds’ tents in general Isaiah 60:7. Song of Solomon 1:6 Look not upon me - In wonder or scorn at my swarthy…”

“Tell me - Notwithstanding all these discouragements and afflictions which I suffer for thy sake, and for my love to thee. Being reproached and persecuted by others, I flee to thee, O my only refuge and joy. Feedest - Thy flock, discover to me which is thy true church, and which are those assemblies and people where thou art present. This is the request of particular believers. At noon - In the heat of the day, when the shepherds in those hot countries used to lead their flocks into shady places. Whereby he means the time of persecution, when it is hard to discover the true church, because she is deformed by it, and because she is obscured and driven into the wilderness. That turneth - Or, a…”

“1:7-8 leading your flock: In the dramatic view, the woman’s lover and his friends are literal shepherds, not a line of work or the company that one would associate with King Solomon at any time in his life. • like a prostitute (literally like a veiled woman): Prostitutes wore veils to hide their identities (Gen 38:14-16). Since the woman has been claimed by Solomon as a concubine, she has reason to shroud herself and avoid being obvious. She wants to avoid having to ask everyone around her for the location of someone she loves (cp. Song 3:3; 5:6-7). She wants to find him privately during the resting period at noon so they can enjoy the time together.”

“O thou: Sol 2:3, Sol 3:1-4, Sol 5:8, Sol 5:10, Sol 5:16; Psa 18:1, Psa 116:1; Isa 5:1, Isa 26:9; Mat 10:37; Joh 21:17; Pe1 1:8, Pe1 2:7 thou feedest: Gen 37:16; Psa 23:1, Psa 23:2, Psa 80:1; Isa 40:11; Mic 5:4; Joh 10:11, Joh 10:28, Joh 10:29; Rev 7:17 for: Sa1 12:20, Sa1 12:21; Psa 28:1; Joh 6:67-69; Jo1 2:19 turneth aside: or, is veiled, Col 3:14-18 Song of Solomon (Canticles) 1:8”

“These words ( Sol 1:5-6) are addressed to the ladies of the palace, who look upon her with wonder. That which now follows is addressed to her beloved: 7 O tell me, thou whom my soul loveth: where feedest thou? Where causest thou it (thy flock) to lie down at noon? Among the flocks of thy companions! The country damsel has no idea of the occupation of a king. Her simplicity goes not beyond the calling of a shepherd as of the fairest and the highest. She thinks of the shepherd of the people as the shepherd of sheep. Moreover, Scripture also describes governing as a tending of sheep; and the Messiah, of whom Solomon is a type, is specially represented as the future Good Shepherd. If now we had…”