(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. Genesis 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 Isaiah 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?'"

Verse 7. - 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, ὡς περιβαλλομένη. There is some difference of opinion among critics. Ewald thinks it refers to strangeness - "like one unknown," and therefore veiled; Gesenius says, "one fainting;" others connect the word with the root "to roam," "to wander" (see Isaiah 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.

1:7,8 Observe the title given to Christ, O Thou whom my soul loveth. Those that do so, may come to him boldly, and may humbly plead with him. Is it with God's people a noon-time of outward troubles, inward conflicts? Christ has rest for them. Those whose souls love Jesus Christ, earnestly desire to share in the privileges of his flock. Turning aside from Christ is what gracious souls dread more than anything else. God is ready to answer prayer. Follow the track, ask for the good old way, observe the footsteps of the flock, look what has been the practice of godly people. Sit under the direction of good ministers; beside the tents of the under shepherds. Bring thy charge with thee, they shall all be welcome. It will be the earnest desire and prayer of the Christian, that God would so direct him in his worldly business, and so order his situation and employment, that he may have his Lord and Saviour always before him.Tell me, O thou whom my soul loveth,.... 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, and a little one, is his property, given him by God, purchased by his blood, called a flock of slaughter, and yet a beautiful one, he has undertook to feed; and feeding it includes the whole business of a shepherd, in leading the sheep into pastures, protecting them from all enemies, restoring them when wandering, healing their diseases, watching over them in the night seasons, and making all necessary provisions for them. Or, "tell me how thou feedest" (f); the manner of it, and with what; which he does by his ministers, word, and ordinances; with himself, the bread of life; with the doctrines and promises of the Gospel, and with the discoveries of his love;

where thou makest thy flocks to rest at noon, either at the noon of temptation, when Satan's fiery darts fly thick and fast; when Christ is a shadow and shelter in his person, grace, blood, righteousness, and sacrifice, Isaiah 25:4; or the noon of affliction, when he makes their bed in it, and gives them rest from adversity; or the noon of persecution, when Christ leads his flocks to cooling shades, and gives them rest in himself, when troubled by others: the allusion, is to shepherds, in hot countries, leading their flocks to some shady place, where they may be sheltered from the scorching heat of the sun; which, as Virgil says (g), was at the fourth hour, or ten o'clock, two hours before noon; we read of (h), sheep nooning themselves, or lying down at noon, under a shade, by a fountain, asleep;

for why should I be as one that turneth aside by the flocks of thy companions? not real associates with Christ, that keep company with him, and are attached to his word and ordinances; but false friends, hypocrites and heretics (i), rivals with him, who set up schemes of worship and doctrine in opposition to his; such as Papists, Socinians, &c. now such false teachers have had their flocks in all ages, such as have followed them, and have formed separate societies; and therefore the church, sensible of their craftiness, and her own weakness, and liableness to go astray, desires she might not be under, and left to such a temptation, as to apostatize from Christ, and join to such persons and their flocks, or seem to do so: or, "be as one that covereth herself", or "is covered" (k); as a harlot; so Tamar, Genesis 38:14; or as a widow in mourning; she chose not to be, or to be thought to be, either as one that left her husband, an unchaste woman; or had lost her husband, or as if she had none, when neither was the case: or, "as one that spreads the tent" (l); by the flocks of such; as if in communion with them, and joining with them in feeding their flocks; and therefore desires she might speedily know where Christ was, and go to him, that such an aspersion or suspicion might at once be wiped from her.

(f) "quomodo pascas?" Tigurine version; so the Syriac version and Jarchi; see Ainsworth. (g) "Inde, ubi quarta sitim coeli collegetit hora", Virgil. Georgic. l. 3. v. 327. (h) Platonis Phaedrus, p. 1230. (i) So Stockius, p. 302. (k) "quasi operiens se", Piscator; "ut obnubens", Cocceius; "sicut obvelans se", Marckius; "velut operta", Michaelis. (l) So Junius & Tremellius.