Tell me, you whom my soul loves, where you graze your flock, where you rest them at noon; for why should I be as one who is veiled beside the flocks of your companions?
Parallel Translations
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Tell me, you whom my soul loves, where you graze your flock, where you rest them at noon; for why should I be as one who is veiled beside the flocks of your companions?
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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?
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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 veileth herself beside the flocks of thy companions?
Cross-references (31)
Passages linked to Song of Solomon 1:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Song of Solomon 3:1-4 By night on my bed, I sought him whom my soul loves. I sought him, but I didn’t find him. I will get up now, and go about the city; in the streets and in the squares I will seek him whom my soul loves. I sought him, but I didn’t find him. The watchmen who go about the city found me; “Have you seen him whom my soul loves?” I had scarcely passed from them, when I found him whom my soul loves. I held him, and would not let him go, until I had brought him into my mother’s house, into the room of her who conceived me.
- Isaiah 13:20 It will never be inhabited, neither will it be lived in from generation to generation. The Arabian will not pitch a tent there, neither will shepherds make their flocks lie down there.
- Psalms 23:1-2 Yahweh is my shepherd: I shall lack nothing. He makes me lie down in green pastures. He leads me beside still waters.
- Genesis 37:16 He said, “I am looking for my brothers. Tell me, please, where they are feeding the flock.”
- Psalms 28:1 To you, Yahweh, I call. My rock, don’t be deaf to me, lest, if you are silent to me, I would become like those who go down into the pit.
- 1 Samuel 12:20-21 Samuel said to the people, “Don’t be afraid. You have indeed done all this evil; yet don’t turn away from following Yahweh, but serve Yahweh with all your heart. Don’t turn away to go after vain things which can’t profit or deliver, for they are vain.
- Psalms 18:1 I love you, Yahweh, my strength.
- Psalms 80:1 Hear us, Shepherd of Israel, you who lead Joseph like a flock, you who sit above the cherubim, shine out.
- Psalms 116:1 I love Yahweh, because he listens to my voice, and my cries for mercy.
- Song of Solomon 2:3 As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, his fruit was sweet to my taste.
- Song of Solomon 2:16 My beloved is mine, and I am his. He browses among the lilies.
- Song of Solomon 5:8 I adjure you, daughters of Jerusalem, If you find my beloved, that you tell him that I am faint with love.
- Song of Solomon 5:10 My beloved is white and ruddy. The best among ten thousand.
- Song of Solomon 5:16 His mouth is sweetness; yes, he is altogether lovely. This is my beloved, and this is my friend, daughters of Jerusalem.
- Song of Solomon 6:3 I am my beloved’s, and my beloved is mine. He browses among the lilies.
- Song of Solomon 8:13 You who dwell in the gardens, with friends in attendance, let me hear your voice!
- Isaiah 5:1 Let me sing for my well beloved a song of my beloved about his vineyard. My beloved had a vineyard on a very fruitful hill.
- Isaiah 26:9 With my soul I have desired you in the night. Yes, with my spirit within me I will seek you earnestly; for when your judgments are in the earth, the inhabitants of the world learn righteousness.
- Isaiah 40:11 He will feed his flock like a shepherd. He will gather the lambs in his arm, and carry them in his bosom. He will gently lead those who have their young.
- Jeremiah 33:12 Yahweh of Armies says: “Yet again there will be in this place, which is waste, without man and without animal, and in all its cities, a habitation of shepherds causing their flocks to lie down.
- Micah 5:4 He shall stand, and shall shepherd in the strength of Yahweh, in the majesty of the name of Yahweh his God: and they will live, for then he will be great to the ends of the earth.
- Matthew 10:37 He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn’t worthy of me.
- John 6:67-69 Jesus said therefore to the twelve, “You don’t also want to go away, do you?” Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. We have come to believe and know that you are the Christ, the Son of the living God.”
- John 10:11 I am the good shepherd. The good shepherd lays down his life for the sheep.
- John 10:28-29 I give eternal life to them. They will never perish, and no one will snatch them out of my hand. My Father who has given them to me is greater than all. No one is able to snatch them out of my Father’s hand.
- John 21:17 He said to him the third time, “Simon, son of Jonah, do you have affection for me?” Peter was grieved because he asked him the third time, “Do you have affection for me?” He said to him, “Lord, you know everything. You know that I have affection for you.” Jesus said to him, “Feed my sheep.
- Colossians 3:14-18 Above all these things, walk in love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body, and be thankful. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father, through him. Wives, be in subjection to your husbands, as is fitting in the Lord.
- 1 Peter 1:8 whom, not having known, you love. In him, though now you don’t see him, yet believing, you rejoice greatly with joy that is unspeakable and full of glory,
- 1 Peter 2:7 For you who believe therefore is the honor, but for those who are disobedient, “The stone which the builders rejected has become the chief cornerstone,”
- 1 John 2:19 They went out from us, but they didn’t belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us.
- Revelation 7:17 for the Lamb who is in the middle of the throne shepherds them and leads them to springs of life-giving waters. And God will wipe away every tear from their eyes.”
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Geneva Bible translators 1599 · Public Domain Christ speaketh to his Church, bidding them that are…
Christ speaketh to his Church, bidding them that are ignorant, to go to the pastors to learn.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Son 1:7 Tell me, O thou whom my soul…
Son 1:7 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?
Ver. 7. Tell me, O thou whom my soul loveth.] The sins of God’s elect turn to their good - Venenum aliquando pro remedio fuit, saith Seneca, {a} poison is by art turned into a medicine - make them cry more upon Christ, love him more with all their soul, desire more earnestly to be joined unto him, use all holy means of attaining thereunto; and that with such affection, that when others are at their rest or repast, the Christian can neither eat nor rest, unless he be with Christ.
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Where thou feedest.] This Book of Canticles is a kind of pastoral, a song of a beloved concerning a beloved. The Church therefore gives, and Christ takes oft herein upon himself, the term and office of a loving and skilful Shepherd, that feeds his flock daily and daintily, feedeth them among the lilies and beds of spices, makes them to "lie down in green pastures, and leads them beside the still waters" {Psa 23:2} - his Word and sacraments; makes them also to lie down at noon, i.e., as the chief pastor of his sheep, he wholly ordereth them in all their spiritual labours, toils, and afflictions, giving them safe repose in the hottest seasons. {Isa 49:10} See Eze 34:13 Joh 10:1-2 1Pe 5:2 Jer 30:10; Jer 30:13.
For why should I be as one that turneth aside,] q.d., This would be no less to thy dishonour than my disadvantage, if I miscarry, thou wilt be no small loser by it. To urge God with the respect of his own glory lying now at stake, is a most effectual way of speeding in prayer. "If thou destroy this people, what will the Egyptians say?" {Exo 32:12} how will the very banks of blasphemy be broken down, and they speak evil of thee with open mouth? If the Canaanites beat us, "what shall become of thy great name,." {Jos 7:9} Interpone, quaeso, tuas preces, apud Deum pro me, et ora Christum cuius est causa haec, ut mihi adsit: quam si obtinuerit, mihi obtenta erit: sin veto causa exciderit, nec ego eam obtinere potero: atque ita ipse solus ignominiam reportabit. {b} Please pray for me, saith Luther to a friend of his that feared how it would fare with him when he was to appear at Augsburg before the cardinal; pray for me to Jesus Christ, whose the cause is, that he would stand by me: for if he carry the day, I shall do well enough; as, if I miscarry, he alone will undergo the blame and shame of it.
By the flock of thy companions.] Why should I have fellowship with thy pretended fellows, and so incur the suspicion of dishonesty. Christians must "abstain from all appearance of evil," {1Th 5:23} shun and be shy of the very shows and shadows of sin, Quicquid fuerit male coloratum, as Bernard hath it, whatsoever looks but ill favouredly; "providing for things honest, not only in the sight of the Lord, but in the sight of men; and avoiding this, that no man should blame us," {2Co 8:20-21} avoiding it, στελλομενοι, as shipmen shuns a rock or shelf, with utmost care and circumspection. Joseph would not breathe in the same air with his mistress, nor John the evangelist with the heretic Cerinthus, but "sprang out of the bath" {c} as soon as he came into it. St Paul would not give place by subjection to those false brethren, "no, not for an hour," {Gal 2:5} lest the truth thereby should suffer detriment. Constantine would not read the Arians’ papers, but tear them before their eyes. And Placilla the empress besought her husband, Theodosius senior, not once to confer with Eunomius, lest being perverted by his speeches he might fall into heresy. {d} Memorable is the story of the children of Samosata, that would not touch their ball, but burnt it, because it had touched the toe of a heretical bishop, as they were tossing it and playing with it.
{a} De Benef., lib. ii. cap. 18.
{b} Scultet. Annal.
{c} εξηλατο του βαλανειου.
{d} Sozom., lib. vii. cap. 7.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Whom my soul loveth, notwithstanding all these discouragements mid…
Whom my soul loveth, notwithstanding all these discouragements mid 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, and I beg direction and help from thee.
Where thou feedest, understand, thy flock, as Gen 29:7; 37:16. Seeing false teachers and churches bear thy name, Mar 13:21,22, and thy true church sometimes lies hid, Rev 12:14, discover to me which is thy true church, and which are those assemblies and people where thou art present, and where thine ordinances are dispensed in purity and power, and where thou dost and wilt command the blessing, even life for evermore, as it is expressed, Psa 133:3, that I may join myself to them. This is the request of particular believers. For it must be minded, as that which will be useful to explain really difficulties in this book, that the church in this book is sometimes considered, and speaketh, or is spoken of, as one entire body, and sometimes with respect unto and in the name of her particular members, and that promiscuously; and in which of these capacities each place is to be understood is left to the prudent and diligent reader to gather out of the words and context.
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At noon; in the heat of the day, when the shepherds in those hot countries used to carry their flocks into shady places; whereby he means the time of hot persecution, when it is hard to find and discover the true church, partly because she is deformed by it, and partly because she is obscured and driven into the wilderness, as is said, Rev 12:14.
Be as one, i.e. be really one, the particle as being here a note of truth, as it is in many other places. Why wilt thou by withdrawing thyself from me, and denying thy direction to me, suffer me, or give occasion to me, to be such a one?
One that turneth aside; or, a wanderer, or vagabond, like a neglected and forlorn creature, exposed both to censure and danger, from both which it belongs to thee, my Husband, to protect and save me. By, or about, or towards, as this particle is elsewhere used, the flocks of thy companions; the assemblies of corrupt and false teachers and worshippers, by which I am like to be insnared, if thou dost forsake me. These he calls Christ’s companions, partly because they profess the name of Christ, and their conjunction with him in God’s worship; and partly because they set themselves up in Christ’s stead, and usurp his power in delivering and imposing their own laws and doctrines upon men’s consciences, and behave themselves like his equals or companions, not as becometh his subjects.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Wesley 1765 · Public Domain Tell me - Notwithstanding all these discouragements and afflictions…
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 wanderer, or vagabond; like a neglected and forlorn creature exposed both to censure and danger. The flocks - The assemblies of corrupt teachers and worshippers. These he calls Christ's companions because they profess the name of Christ, and their conjunction with him in God's worship.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. Tell me - where thou feedest] This…
Verse 7. Tell me - where thou feedest] This is spoken as if the parties were shepherds, or employed in the pastoral life. But how this would apply either to Solomon, or the princes of Egypt, is not easy to ascertain. Probably in the marriage festival there was something like our masks, in which persons of quality assumed rural characters and their employments. See that fine one composed by Milton, called COMUS.
To rest at noon] In hot countries the shepherds and their flocks are obliged to retire to shelter during the burning heats of the noon-day sun. This is common in all countries, in the summer heats, where shelter can be had.
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One that turneth aside] As a wanderer; one who, not knowing where to find her companions, wanders fruitlessly in seeking them. It was customary for shepherds to drive their flocks together for the purpose of conversing, playing on the pipe, or having trials of skill in poetry or music. So VIRGIL: -
Forte sub arguta consederat ilice Daphnis
Compulerantque greges Corydon et Thyrsis in unum:
Thyrsis oves, Corydon distentas lacte capellas;
Ambo florentes aetatibus, Arcades ambo,
Et cantare pares, et respondere parati.
ECL,. vii. v. 1.
"Beneath a holm repair'd two jolly swains:
Their sheep and goats together grazed the plains;
Both young Arcadians, both alike inspired
To sing and answer as the song required."
DRYDEN.
This does not express the sense of the original: from the different pastures in which they had been accustomed to feed their flocks, they drove their sheep and goats together for the purpose mentioned in the pastoral; and, in course, returned to their respective pasturages, when their business was over.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Son 1:7. Tell me, &c. — Notwithstanding all these…
Son 1:7. Tell me, &c. — 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, and beg direction and help from thee; where thou 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. Where thou makest thy flock to rest 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. Why should I be as one that turneth aside? — Or a wanderer, or vagabond; like a neglected and forlorn creature, exposed both to censure and danger. By the flocks of thy companions — The assemblies of corrupt teachers and worshippers. These she calls Christ’s companions, because they profess the name of Christ, and their conjunction with him in God’s worship.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain If. Christ comforts his Church. (Worthington) --- He doubts…
If. Christ comforts his Church. (Worthington) --- He doubts not of her fidelity. (Menochius) --- But the very insinuation, which she had made, causes him to give her this sort of rebuke. God is jealous, Exodus xxxiv. 14. He punishes the smallest faults. The spouse perceives this, and runs towards him. --- Thyself. He who is ignorant of himself, must be so likewise of God, (Calmet) and will be sentenced to feed goats. (St. Jerome, ep. xxii. ad Eustoc.) --- Kids. Which had been detained at home. They will naturally seek their mothers. All creatures will raise the soul to God, Job xii. --- Shepherds. Though in the midst of a perverse generation of idolaters and philosophers, the Church will continue steadfast. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 7. Tell me, etc. — Turning now from “the…
7. Tell me, etc. — Turning now from “the daughters,” the Enamoured utters as a soliloquy this beautiful apostrophe. There is an allusion to the resting of the flock in the heat of the day, an idea frequent in pastoral poetry. If she were now to seek him, she would not know where she might find him.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. where thou feedest, &c.] Rather, where thou wilt…
7. where thou feedest, &c.] Rather, where thou wilt pasture (thy flock), where thou wilt make (them) rest at noon. ‘Feedest’ is in English ambiguous, but the Heb. word is not. Cp. Gen_37:16, “Tell me, I pray thee, where they feed (their flocks).”
as one that turneth aside] Vulg. ne vagari incipiam. The LXX, ὡς περιβαλλομένη = as one veiling herself, is more correct. The Heb. of the text is kì ‛ôtyâh, which is the participle fem. Qal for the usual ‛ôtâh (but perhaps it should be ‛ôtîyyâh; cp. Ges. Kautzsch Gramm. § 75 v) of the verb âtâh = to fold, or pack together; cp. Isa_22:17, “He will wrap thee up closely” (R.V.); and Jer_43:12, “He shall array himself” (literally wrap himself) “with the land of Egypt”; then ‘to veil’ or ‘cover,’ and this must be its meaning here; like one veiling herself. But what is the significance of her veiling herself? Delitzsch and others understand the reference here to be to the custom of harlots to disguise themselves, as Tamar, Gen_38:15, “He thought her to be an harlot, for she had covered her face,” but there is no plausible reason given why she should veil herself, especially if this interpretation could be put upon her doing so. Others, taking the text to be correct, make the meaning to be ‘as one mourning or forsaken,’ then ‛ôtyâh must have become a technical term from which the original meaning had almost wholly been stripped. The Syriac, the Vulgate, and Symm. apparently read, ‘wanderer,’ transposing the letters and making ‛ôtîyyâh into tô‛ iyyâh, the participle of the verb ‘to wander.’ Archdeacon Aglen’s suggestion in Ellicott’s Commentary for English Readers, that as the word ‛âtâh in Isa_22:17 is given the meaning of ‘erring,’ or ‘wandering about,’ by the Rabbinic commentators, probably the idea they had in their mind was that a person with the head wrapped up has difficulty in finding his way, and thus, even without any transposition of the letters, the word might come to be translated ‘wandering,’ is interesting and plausible. He would translate as one blindfold. This seems the best rendering.
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7, 8. Son_1:7 is spoken by the Shulammite, asking her lover where she will find him at noon, and Son_1:8 is the mocking comment of the daughters of Jerusalem. Martineau, indeed, supposes that the lover actually appears here, at the king’s residence in Jerusalem, and she asks him where she can find him feeding his flocks. But that seems unmeaning if he was a shepherd of En-gedi, as Martineau supposes; and in any case, he would not be feeding his flocks in the neighbourhood of Jerusalem. Budde supposes that this is a song put into the mouth of the newly married couple, in order that the marriage, which really was a mere matter of arrangement, should be made to appear to be the result of previous affection. This, therefore, is an account of a lovers’ meeting before marriage. But if the universal custom was to arrange marriages in this way it seems obvious that no one would wish to make the thing appear otherwise, in fact it would be a breach of the convenances to hint at such a thing. There seems no alternative but to suppose that the speaker is here musing upon her absent lover and asks aloud where she could find him. She longs to go to seek him. Some however take the two verses to be a reference to the past, while Oettli supposes them to be an interlude brought in to shew who the two lovers are.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (7) Where thou feedest . . . thy flock…
(7) Where thou feedest . . . thy flock . . . For why should I be . . .?—The marginal reading, that is veiled, follows the LXX. in rendering the Hebrew literally. But it has been found somewhat difficult to assign a meaning to a literal translation. The suggestions=unknown (Ewald), veiled as a harlot (Delitzsch, &c. comp. Gen_38:15), fainting (Gesenius), seem all wide of the mark, since the question only refers to the danger of missing her beloved through ignorance of his whereabouts. A transposition of two letters would give a word with a sense required = erring, wandering about, a sense, indeed, which old Rabbinical commentators gave to this word itself in Isa_22:16 (Authorised Version, cover); and probably the idea involved is the obvious one that a person with the head muffled up would not find her way easily, as we might say, “Why should I go about blindfold?”
The Rabbinical interpretation of this verse is a good instance of the fanciful treatment the book has received: “When the time came for Moses to depart, he said to the Lord, ‘It is revealed to me that this people will sin and go into captivity; show me how they shall be governed and dwell among the nations whose decrees are oppressive as the heat; and wherefore is it they shall wander among the flocks of Esau and Ishmael, who make them idols equal to thee as thy companions?’”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Tell me, O thou whom my soul loveth, where…
Tell me, O thou whom my soul loveth, where thou feedest thy flock, where thou makest it to rest at noon: for why should I he as one that is veiled beside the flock of thy companions? These words carry on the associations suggested by the previous verse. The bride is longing for the bridegroom; but she cannot think of him yet in any other light than as a companion of her simple country life he is a shepherd, and she a shepherdess. "Take me into closer fellowship with thyself; let me not remain still only one amongst the many." Perhaps there is intended to be an allusion to the common metaphor the king as the shepherd and the people as his flock; but the uppermost thought of the bride is separation unto her husband. The soul which longs for the enjoyment of fellowship with God desires to be carried away out of all distractions, out of all restraints, lifted above reserve and above doubt into the closest and.most loving union. The idea of the veil may be either the veil of mourning or the veil of modesty and reserve. Probably the latter is the true reference. The LXX has, wv periballomenh . There is some difference of opinion among critics. Ewald thinks it refers to strangeness one unknown," and therefore veiled; Gesenius says, "one fainting;" others connect the word with the root "to roam," "to wander", (see Isa_22:17) which is confirmed by Symmachus, the Vulgate, the Syriac, the Chaldee, Jerome, Venetian, and Luther. The simplest explanation is that the bride compares herself, in her absence from her lord, among the ladies of the court, to a veiled woman travelling beside the flocks of the shepherds, seeking her friend, but not yet brought to him.
Vers. 7-9. Seeking and finding.
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The Christian pilgrim has to pass through a variety of fortunes in his passage to the celestial city. His fluctuations of joy and sorrow, hope and fear, resemble an April day. Sunshine alternates with storm. Now he is on the mountain top; now in the valley of humiliation. Now he looks into his Master"s face, and sees a smile of heavenly love; now that gracious face is hid, like the sun during eclipse.
I WE HAVE A SENSE OF DESERTION. This is a matter of personal feeling, not an external reality. God does not undergo any change, nor does he ever forsake his friends. But it sometimes happens that we cease to realize our vital interest in Jesus; we lose for a season the enjoyment of his favours. The sun is as near the earth yea, nearer in December as in June; yet, because our northern hemisphere is turned away from the sun, flowers do not bloom, nor do fruits ripen, on our side the globe. So we may unintentionally have drifted away from Christ; our hearts may have flagged in devotion or in zeal; the bloom of our love may have vanished; some cloud of earthliness may have intervened, some mist of doubt may have risen up, and we no longer see the radiant face of our Beloved. In proportion to our appreciation of our heart"s best Friend will be the sorrow we shall endure. No earthly good will compensate for the loss. No other joy can take its place. It seems as if the natural sun were veiled; as if earth were clad in mourning; as if all music had ceased, because Jesus is not a Guest in the soul.
II HERE, NOTWITHSTANDING, THERE IS AN UNDERCURRENT OF HOPE. We find yet, within the soul, strong love to Jesus, although we no longer realize his love to us. This is solid comfort; for it is evident that our love is real, and not simply a desire for self-advantage. It is not a refined form of selfishness, inasmuch as our love to him abides, although it brings no enjoyment. And we still perceive and appreciate his office. We still regard him as the great Shepherd of the sheep. As such he will not allow a single lamb to stray. It is the part of a good shepherd to care for each member of the flock, and to restore the wanderer. Though we no longer bask in the sunshine of his favour, we are sure that others do, and we love him for his compassion to them. Further, we are sure that he is not far away. He is busy with his flock, feeding them, caring for their needs; so we will seek him out. We will not sullenly wait until he shall come to us; we will search for him, for we are sure that he will approve our search. If we heartily desire him, this is hopeful.
III WE HAVE ALSO AN EAGER INQUIRY. "Tell me where thou feedest, where thou makest thy flock to rest at noon." So fully conscious is the soul of its loss and injury, that it longs to end this sad experience. Its main difficulty is what to do, what step to take. No hindrance in the way of finding Jesus shall be allowed to remain. If we have been guilty of any misdeed or neglect, we will confess it honestly. One question only perplexes us Where shall we find our Well-beloved? We want information, guidance, light. Yet this same Jesus is our All in all. He is our Light. He will reveal himself. In due time he will give us light. So we speak to him directly, and we employ a very discreet argument: "For why should I be as one that turneth aside by the flocks of thy companions?" In other words, "Why should I seek for satisfaction elsewhere but in thee?" If I seek, I shall find only disappointment. These fancied joys will be as apples of Sodom, as the grapes of Gomorrah. I must have some object on whom to expend my love. Let it be no other object, no inferior object, than thyself. Only show me thy chosen haunt, and I will find. thee out. Distance shall be annihilated. Mountains shall be levelled.
IV A GRACIOUS RESPONSE. "Go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds" tents." Prayer for light is especially acceptable to God. In him is no darkness, and nothing is further from him than to keep us in darkness. Most of all does he delight in the prayer which yearns after him. It has been his business all through the past eternity to reveal himself, and to come into nearer union with the human soul; hence our prayer is only the echo of his own wish, our desire is his desire, and response is ready. How tender is his rebuke of our ignorance! "If thou know not." It is as if he said, "Yet surely you ought to know. You have found the way to me aforetime. It is the same way still, for I change not." Or, "If thou canst not find the way to me directly, then act as my friends act. Learn from the successes of others. I have instructed others how to find me. They have found me, and now they are patterns and helpers for all seekers. Observe the "footsteps of the flock. If we are earnest in our search after Christ, we shall use all and every means likely to ensure our success. Very often it is not more light we want, but a humble and diligent readiness to use the light we have. Unfaithfulness to our light is a common failing. The instruments employed to convey the electric current must be scrupulously clean, and every law must be delicately observed, or the mystic force refuses to act. Our spiritual sensibilities are far more delicate, and a neglect, which may seem minute or insignificant, will defeat our purpose, and rob us of our joy. They who desire intimate fellowship with Jesus must be companions of the friends of Jesus, and must learn lessons in the humblest school. The footprints of other pilgrims we must carefully note and faithfully follow. Jesus is no respecter of persons. Others have found him: why should not we? They have not exhausted his love; they have merely tasted a sip of the infinite ocean. I may, if I will, drink more deeply than any mortal yet has done. D.
Vers. 7, 8. The shepherd"s care.
As the beloved maiden or bride seeks her shepherd lover who is yet the king, she makes use of language which gives an insight into pastoral duty and care, and which serves to suggest the relations borne by the flock to the good Shepherd who gave his life for the sheep.
I THE GOOD SHEPHERD FEEDS THE FLOCK.
II THE GOOD SHEPHERD PROVIDES NOONDAY REST FOR THE FLOCK.
III THE GOOD SHEPHERD PROTECTS THE FLOCK, KEEPING HIS SHEEP NEAR THE WELL-GUARDED TENTS.
IV THE GOOD SHEPHERD GUIDES HIS SHEEP, LEADING THE FOOTSTEPS OF THE FLOCK ACCORDING TO HIS OWN KNOWLEDGE AND WISDOM.
V THE GOOD SHEPHERD CARES FOR THE KIDS THE YOUNG OF THE FLOCK. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Bride’s Third Request of her Beloved.
Bride’s Third Request of her Beloved.
Shulamite again addresses herself to the King, though still out of sight.
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Son_1:7
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.
The third petition which Shulamite has already addressed to her absent Bridegroom. A believer’s life a life of prayer. A living soul must pray. He has wants, and feels them. Has longings, and one to tell them to. An earnest, loving Christian has many petitions, and has boldness in presenting them. The King’s golden sceptre held out with—‘What is thy petition, and what is thy request? and it shall be done unto thee’ (Est_5:2-3)
Shulamite still longs for the Beloved’s presence and fellowship. The chambers of the King not sufficient without the King himself. The Bride anxious to know where her Bridegroom is, in order to be with him. Addresses him as if he were present. Ardent love communes with its object though absent and unseen. The interview between a longing soul and a loving Saviour maintained through a thin veil. Bodily bsence no hindrance to communion with Christ. The loving soul must unbosom its feelings to the Beloved, whether present or absent. Good to turn from even professing Christians to Christ Himself. The daughters of Jerusalem unable to take the place of Jerusalem’s King. Ordinances good, and Christian fellowship good; but neither of them anything without Christ himself.
The ground of Shulamite’s longing given in the title with which she addresses her absent Beloved:
‘O thou whom my soul loveth.’
Love unable to rest without the presence of its object. The language expressive both of the sincerity and the ardour of her affection. The believer’s love to Christ a love of the ‘soul,’—deep down in the heart, and engaging all its affections. Christ to be loved with all and above all (Mat_10:37; Luk_14:20). Jesus locked in the believer’s heart as its most precious treasure. Infinitely worthy of such affection—
(1) From His own loveliness;
(2) From His love. In regard to believers, Christ’s love that of a Bridegroom, who has—
(1) Loved them;
(2) Given His own life for them;
(3) Wooed and won them;
(4) Lavished the expressions of His love upon them (Eph_5:24-30). The believer’s love to Christ therefore that of a Bride. Christ in His loveliness and love, more than sufficient to attract and engage all our affection, if we possessed a thousand hearts instead of one. The believer’s
Love to Christ.
is—
(1) Divine in its origin; produced by the Holy Spirit in a renewed heart.
(2) Unquenchable in its character: survives all trials, sufferings, and discouragements.
(3) Discoverable in its effects: leading to—(i.) Obedience; (ii.) Self dedication; (iii.) Desire of fellowship; (iv.) Love and esteem for all that is His. True and hearty love to Jesus the distinguishing mark of a genuine Christian. The contrast of this in 1Co_16:22. Believers conscious, or ought to be, that they love Christ. Shulamite’s language that of unquestioning certainly. So Peter, even after his fall: ‘Yea, Lord; Thou knowest all things; Thou knowest that I love Thee’ (John 21). The Church’s language in the lips of the prophet: ‘The desire of our soul is to Thy name and to the remembrance of Thee’ (Isa_26:8). True of all believers: ‘Whom, having not seen, ye love’ (1Pe_1:8). Observe—
1. Our comfort in darkness and desertion, to know that we love Jesus.
2. Consciousness and confession of blackness, in perfect harmony with love to Christ. Peter’s thrice repeated declaration of love to his Master consistent with his thrice repeated, but afterwards deeply repented of, denial of Him. Love greatest’ where most is forgiven.
3. Love to Christ a plea for the enjoyment of His presence. Acknowledged by Christ Himself: ‘He that loveth Me shall be loved of My Father, and I will love him, and will manifest myself to him’ (Joh_14:21).
In regard to the request in the text, observe—
I. The PETITION itself. ‘Tell me where thou feedest,’ &c. A desire for information. Implies ignorance. Believers while in this world, ignorant of many things pertaining to Christ’s ways and their own comfort. ‘Now we know in part.’ Our happiness to be able to go to Christ for light and instruction. Christ made ‘wisdom’ to us, as well as righteousness and sanctification. Believers not only weak, and needing to be drawn, but erring, and needing to be directed. Wells of refreshment in the Word not seen till Jesus reveals them. Christ found in the Word and ordinances only as He is pleased to discover Himself. Himself our best Guide and Teacher.
Shulamite desires to know where her Beloved ‘feeds and rests his flocks at noon.’ Scripture often represents
Christ as a Shepherd.
He is:
(1) Jehovah’s Shepherd; chosen by the Father to feed and save his people. ‘My shepherd’ (Zec_13:7). ‘I will set up one shepherd over them’ (Eze_34:23).
(2) The Good Shepherd: good especially in ‘giving his life for the sheep’ (Joh_10:11).
(3) The Great Shepherd: being the Almighty, ‘and able to save to the uttermost all who come to God by Him’ (Heb_13:20).
(4) The Chief Shepherd: in distinction from all other shepherds, who, as teachers and rulers of the Church, are employed under Him in promoting the welfare of the sheep (1Pe_5:4).
(5) The One Shepherd: the sheep being only His, and no under shepherd being to be compared with him (Eze_34:23; Ecc_12:11).
As a Shepherd Christ has—
His Flock.
These are—
(1) Given Him by the Father (Joh_10:29; Joh_17:2; Joh_17:6);
(2) Redeemed by His own blood;
(3) Sought and found by Himself while straying in the wilderness;
(4) Called by His grace;
(6) Quickened by His Spirit;
(6) Kept and preserved by His power;
(7) Cared for and tended by His love. Hitherto, as compared with the world, a ‘little flock’ (Luk_12:32). Always a ‘beautiful flock’ (Jer_13:20). Frequently a ‘flock of slaughter’ (Zec_11:4; Zec_11:7; Psa_44:22; Rom_8:36). Known from their—
(1) Hearing His voice and obeying His call;
(2) Following Him through bad and good report even to the end;
(3) Avoiding and refusing to follow a stranger. Enjoy the privilege of being—
(1) Led by Christ as their Shepherd;
(2) Guarded by Him from all real evil and from every hurtful foe;
(3) Helped, supported, and even carried by Him; (Isa_40:11; Isa_46:4; Isa_63:9; Luk_15:5;
(4) Fed, sustained, and comforted by Him till they reach their home in heaven (Psa_23:1-6).
Two actions here ascribed to Christ as the Shepherd:—
1. He feeds His flock. Believers require spiritual food. Living souls must be fed. Such feel their need of nourishment. Hunger and thirst for it. Desire what may inwardly satisfy them and enable them to grow in knowledge, faith, love, and every grace. Must be fed by Christ Himself. Willing to go anywhere where He feeds His flock, however plain the place, and poor the people, and painful the effort to reach them. Christ feeds them—
(1) With His Word, which is made ‘the joy and rejoicing of their heart;’
(2) With His ordinances, in which he makes them to lie down as ‘in green pastures;’
(3) With Himself, the Hidden Manna and Bread of Life, whose ‘flesh is meat indeed, and His blood drink indeed.’
2. He makes them to rest at noon. Noon the tune of oppressive heat,—‘the burden and heat of the day.’ Expressive of the time of—
(1) Temptation
(2) Trouble;
(3) Persecution (Mat_13:5-6; Mat_13:20-21; 1Pe_4:12). Believers often in such circumstances (1Pe_1:6; 2Ti_3:12; Joh_16:33). Therefore require rest and comfort, as well as food. Christ therefore rests His flock as well as feeds it. Able to make them ‘rejoice in tribulation.’ Speaks comfortably (or ‘to their heart’) in the wilderness (Hos_2:14). Gives them rest and comfort—
(1) By the promises of His Word;
(2) By the doctrines of His grace;
(3) By the ordinances of His house;
(4) By the dealings of His Providence;
(5) By the consolations of His Spirit;
(6) By the fellowship of His people;
(7) By the manifestation of Himself. Christ the Rest of His people as well as their Food. ‘The shadow of a great rock in a weary land’ (Isa_32:2). Exemplified in the case of Churches in Act_9:31. Typified in the rest given at times to Israel (Jdg_5:31; 1Ki_4:24-25). The Bride’s desire to be rested as well as fed by Christ along with his flock. Believers desire to be rested—
(1) By Christ Himself. The world seek rest and comfort in the creature. Believers choose rather to suffer with Christ than to reign with the world.
(2) Among His people. ‘Where Thou makest Thy flock to rest.’ Christ found where His flock is, and where He is feeding and resting them (Mat_18:20).
Shulamite, while desiring to be rested by the shepherd along with His flock, probably speaks in the character of a shepherdess, wishing to feed her kids where her Beloved is feeding his sheep. Even the under-shepherds need to be fed and rested by Christ Himself. The labourer for Christ to keep near to Christ even in his labour. Best to feed our kids where Christ is feeding His flock. Whether toiling or resting, the believer’s place is to be near the Master.
II. The REASON for the Petition. ‘For, why should I be as one that turneth aside (or, is veiled, either as a mourner or an immodest woman) by the flocks of thy companions.’ Observe—
1. Unlike the Bride of Christ to be living without His presence and society. Natural to believers to have the presence of Christ and to be happy in it. Not to Christ’s honour that His bride should go mourning without Him, or turning aside to others for comfort.
2. The Bride of Christ in danger of turning aside, if without Christ’s presence. Believers justly afraid of turning aside from Christ to the flocks of His under shepherds, or even of wandering from those flocks themselves. Most happy in being by those flocks, but not to substitute them for Christ Himself. Not to be satisfied with being by Christ’s flocks, or being fed by His companions instead of Christ Himself. Safer to find no rest than to find it by turning aside.
3. The fear of turning aside, or of bringing reproach on His name, a powerful plea in pleading with Christ for His presence. Right to plead as well as pray.
4. Believers liable to be mistaken for hypocrites and mere professors Christ Himself thus mistaken. ‘We esteemed Him stricken, smitten of God, and afflicted’ (Isa_53:4).
5. Believers often unable to understand the reason of the Lord’s dealings with them. Rebekah’s question not uncommon with believers: ‘Why am I thus?’ (Gen_25:22). Three Why’s: Why have I darkness and trouble while others have light and comfort? Why am I without quickening means of grace while others enjoy them? Why have I not the enjoyment of the Lord’s presence which others have?
Answer to Shulamite’s Request.
The request, though addressed to the absent Bridegroom, apparently ensuered by the Daughters of Jerusalem or Ladies of the Court who were present (Son_1:8).
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.
Shulamite receives a speedy answer to her request, though perhaps not a very direct one; nor yet from the Beloved himself, to whom it was addressed, but from his friends and the inmates of his house. Observe—
(1) The earnest enquirer after Christ not long in receiving direction. ‘Ye shall seek Me and find Me, when ye shall search for Me with all your heart’ (Jer_29:13).
(2) Various ways by which Christ may direct the enquiring soul. The Head of the Church at no loss for instruments.
(3) Enquirers often directed by the ministers of the Word, or by those already acquainted more or less with the Saviour.
(4) Those having any knowledge of Christ to do their best in guiding others to Him.
(5) The great end of the Christian ministry and of the Christian Church, to direct men to Christ. All Christians to be able to give such direction. From the language of the answer in the text, observe—
I. The ADDRESS. ‘O thou fairest among women.’ A superior beauty belonging to believers. That beauty a moral and spiritual one, the beauty of holiness. ‘The King’s daughter all glorious within’ (Psa_45:11; Psa_45:13; Psa_110:3). Observe—
1. Believers to commend themselves to others by their spiritual beauty. Something in a spiritually-minded, loving, and consistent believer that attracts the notice and admiration of others.
2. Believers are, as they OUGHT to be, more excellent and lovely than their neighbours (Pro_12:26). Possessed of a Divine nature. Born of God. Made new creatures in Christ. Created in Him unto good works. The Spirit of Christ, and so the fruits of the Spirit, in them (Rom_8:9; Gal_5:22). Not to be satisfied to be like others (Mat_5:46-48).
3. Believers not merely to be, but to be seen to be, more lovely and excellent than other men (Mat_5:16; 1Pe_2:12). Ought to appear in the eyes of men as the Bride of Christ. Their calling to reflect His beauty, and be His witnesses and representatives in the world. Men to see in believers what Christ was and is. Christ Himself infinitely lovely, His Spouse, possessing His Spirit, expected to be lovely also. His comeliness put upon them (Eze_16:10; Eze_16:14).
4. Individuals never more lovely than when earnestly seeking Christ.
5. Others often stirred up by the earnestness of one soul seeking the Saviour.
II. The SUPPOSITION. ‘If thou know not.’ Observe—
1. Believers expected to know where Christ is to be found. Ought to know. Not according to their character to be ignorant.
2. Knowledge sometimes possessed when not exercised. Apparently the case here.
3. Young believers often deficient in spiritual knowledge (Joh_14:8-9).
4. Patience to be exercised in dealing with inquirers and young believers. Christ Himself a High Priest who has compassion on the ignorant. Believers to resemble Him.
III. THE DIRECTION. Twofold—
1. ‘Go thy way forth by the footsteps of the flock.’ Three ideas in this part of the direction.
(1) ‘Go thy way.’ To find Christ, we must use means, and use them earnestly. The direction opposed to indolence and sitting still.
(2) ‘Go thy way forth.’ To find Christ, we must not only go our way, but go forth. ‘Let us go forth unto Him without the camp, bearing His reproach’ (Heb_13:13). Forth from—(i.) Ourselves: no longer trusting in anything we are or do; (ii.) The world: its pleasures and practices, its favour and fellowship. (iii.) Sin: so as no longer to love it or willingly to commit it.
(3) ‘By the footsteps of the flock.’ Observe in regard to the—
Footsteps of the Flock.
(i.) Christ’s flock has footsteps in common. One spirit in them; one faith and one baptism. The ‘common faith,’ the ‘faith of God’s elect;’ ‘like precious faith with us’ (Eph_4:4-5; Tit_1:4; 2Pe_1:1). (ii.) The footsteps and daily life of believers to be such as conduct to Christ. (iii.) To find Christ, we need to be in the footsteps of the flock, not in the wanderings of the world. These footsteps are—(a) Obedience: ‘why call ye Me Lord, and do not the things which I say.’
(4) Faith: ‘whose faith follow;’ ‘the steps of the faith of our father Abraham’ (Heb_13:7; Rom_4:12). (c) Self-denial; ‘If any man will be My disciple, let him deny himself.’ (d) Meekness and humility: ‘Learn of me, for I am meek and holy in heart’ (Mat_11:28). (e) Love: ‘walk in love;’ ye are My disciples, if ye have love one to another (Eph_5:2; Joh_13:35). The footsteps of the flock exhibited in the Word of God for our guidance. The cloud of witnesses. The faith and obedience of Abel, Abraham, &c., recorded as footprints to guide those who should come after. Hence, also, the value of faithful Christian biography, (iv) Inquirers to be the careful followers of Christ’s faithful people. ‘Be ye followers of them who through faith and patience inherit the promises.’ ‘Be followers together of me, and mark them that walk so as ye have us for an example.) ‘Followers of me even as I also follow Christ’ (Heb_6:11-12; Heb_13:7; Php_3:17). Believers to ‘enquire for the old paths, and walk therein’ (Jer_6:16). To go back to the inspired words of prophets and apostles. ‘To the law and to the testimony;’ not to the decrees of Councils, or the dicta of Doctors, or the lives of so-called Saints. The Church early corrupted with heresy in doctrine, and error in practice. Even early Christian writers often heated with controversy. Not only contradicted one another, but often contradicted themselves. In many cases, impossible to obtain a clear and definite opinion from them. Their writings often mutilated and interpolated. Their views often manifestly and avowedly incorrect. The example even of the holiest of men to be only followed in so far as it accords with the written Word (v.) Inquirers to be content with old and ordinary directions as to finding Christ. No new or extraordinary direction given to the Bride in her difficulty. (vi.) Directions not the less useful because not immediately bringing us to the object of our search. ‘Lord what wilt Thou have me to do?’ ‘Go to Damascus, and it shall be told thee what thou must do’ (Act_9:6).
2. ‘Feed thy kids beside the shepherds’ tents.’ Shulamite addressed as a shepherdess. Believers made partakers of the calling and work of their Master. Christ the chief Shepherd; they, in their various spheres, and according to their various gifts, under-shepherds. ‘Feed my lambs; feed my sheep,’—the evidence of their love to the Great Shepherd (Joh_21:15-16). Shulamite, as a female, had her kids to feed. If unable to feed the sheep, we may be able to attend to the lambs. The gifts of some qualify them to minister to the adult and the mature Christian; those of others to the young and the weak. Two particulars in this part of the directions.
(1) ‘Feed thy kids.’ Observe—(i) Believers and inquirers have their kids to feed: (a) Their spiritual desires and longings to be satisfied; (b) Their new man, or young spiritual renewed nature, to be nourished and strengthened; (e) The souls of others, in one way or other committed to their charge, to be cared for and looked after. A Christian parent has his children’s souls as well as their bodies to feed and care for. A Sabbath-school teacher has his class; a minister has his flock, including both old and young. A District Visitor has the families of his or her district. Elders, deacons, and other Church office-bearers, have their respective charges. Each believer has the souls in his immediate neighbourhood, in the circle of his relations, within the sphere of his influence, or under his employment. The language only of a Cain,—‘Am I my brother’s keeper?’ The injunction laid on believers in general,—‘On some have compassion, making a difference; others save with fear, pulling them out of the fire’ (Jud_1:22-23). The resolution of David to be that of every saved soul: ‘Then (when thou hast restored to me the joy of thy salvation) will I teach transgressors Thy ways, and sinners shall he converted unto Thee’ (Psa_51:12-13). Every believer, in his measure, charged with the care of his fellow-believers. Their duty to comfort, edify, and exhort one another (1Th_4:18; 1Th_5:11; Heb_3:13). (ii.) Believers and inquirers to be diligent in feeding their kids. Christ most likely to be found by us when diligently attending to the charge committed to us. To be found in active duty as well as in private devotion.
(2) ‘Beside the shepherds’ tents.’
The Shepherds’ Tents,
representative of Christian assemblies gathered together in Christ’s name, or rather of the places where they are so gathered. A body of people, and the place of their ordinary meeting, naturally associated in thought. Hence the term ‘Church’ originally applied only to the former, also used to designate the latter. Churches and congregations of believers placed by Christ, the chief Shepherd, under the charge and care of under-shepherds. These ordinarily in the New Testament designated Elders or Presbyters, Bishops or Overseers, and Pastors or Shepherds. These titles acknowledged to have been originally applied promiscuously to the same persons (Act_14:23; Act_20:17; Act_20:28; Eph_4:11; Php_1:1; 1Ti_3:1-5; 1Ti_4:14; Tit_1:5-7; 1Pe_5:1-4). Shepherds or Pastors Christ’s gifts to His Church after His ascension into heaven (Eph_4:10-12; Jer_3:15). The Shepherds’ tents the places where the Shepherds are found ministering to the flock (1Pe_5:1-2). Observe—(i) Christ found beside the shepherds’ tents’ (Mat_18:19-20). Himself always engaged in tending His sheep. Not far off when we are beside the ‘Shepherds’ tents.’ Inquiring and believing souls directed to the place where Christ is feeding His flock through His under-shepherds. (ii.) True Pastors and Gospel ordinances to be highly valued and diligently made use of (Heb_13:17; 1Th_5:12). None allowed to be above ordinances in the Church militant. (iii.) Believers to feed their charge and attend to their own souls, where Christ, His people, and His under-shepherds are. ‘They who separate themselves,’ given as a mark of those who have not the Spirit (Jud_1:19). ‘Forsaking the assembling of themselves together’ not the manner of Christ’s flock (Heb_10:25). Isolation from Christ’s ordinances not the way to find Christ. (iv.) The kids also to be fed beside the shepherds’ tents. Safest and best to accustom children to attend the ordinances of Christ’s house. ‘Train up a child in the way he should go.’ Christ’s will concerning children: ‘Suffer the children to come unto Me;’ but Christ is where two or three are gathered together in His name. The shepherds in their ministrations to have a portion for the young as well as the old. The children an important portion of the flock, and to be carefully attended to. ‘How is it that your sheep look better than other people’s?’ was asked of a farmer. ‘I look well to the lambs,’ was the reply, (v.) The importance, necessity, and permanence of the pastoral office indicated. Pastors and teachers, &c., given ‘for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man—unto the measure of the statue of the fulness of Christ’ (Eph_4:11-13). The charge difficult, and sometimes painful and hazardous; but honourable, often pleasant, and when faithfully executed, blessedly rewarded (1Pe_5:1-4) People without a faithful pastor like sheep without a shepherd. As such, the object of Christ’s special compassion, and should be that of His people (Mat_9:36-38).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 my soul loves
my soul loves
The soul is a metonym for the person. AT: "I love" (See: Metonymy)
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feed your flock
"graze your flocks"
rest your flock
"have your flock lie down"
Why should I be like someone who wanders beside the flocks of your companions?
The woman asks this question to emphasize that she has a closer relationship to the man than other women do. This question can be translated as a statement. AT: "Tell me so that I will not need to wander around among the flocks of your companions when I am looking for you." (See: Rhetorical Question)
who wanders
"who goes all around." She does not want to have to look for the man. Perhaps she is afraid other men will think she is a prostitute looking for business. (See: Metaphor)
your companions
"your friends" or "your co-workers"
translationWords
love
flocks
companion
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:7-8 leading your flock: In the dramatic view, the…
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.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.