The chorus, and not the king, are the speakers here. Their meaning seems to be: If thy beloved be indeed a shepherd, then seek him yonder among other shepherds, but if a king, thou wilt find him here in his royal dwelling.

If thou know not - This appears to be the reply of the virgins.

They know not exactly; and therefore direct the bride to the shepherds, who would give information.

If thou know not,.... Or, "seeing thou knowest not" (m); the saints in this imperfect state know but in part, are ignorant of many things, and in some measure of themselves; for though they know much of the sinfulness and deceitfulness of their hearts, yet they know not all; and of their imperfection and weakness, yet not the whole of it; and some render the words, "if thou know not to thee", or, "for thyself", as Ainsworth; or "know not thyself" (n), as others; hence Ambrose (o) observes, that "nosce teipsum" was not originally from the Pythian oracle; Solomon had it before that, and he from Moses, Deuteronomy 4:9; Saints have not a perfect knowledge of Christ and his truths, and are sometimes at a loss to know where he is, his word is purely preached, and his ordinances faithfully administered;

O thou fairest among women; these are not the words of the daughters of Jerusalem, as some think, who were not capable of giving her the following advice and directions; but of Christ himself, to whom the church applied for it; who, though black in her own eyes, and in the eyes of others, yet was fair, surpassingly fair, fairer than all others in his eye, even notwithstanding her late sinfulness and negligence; which shows the invariableness of his love; who directs her as follows;

go thy way forth by the footsteps of the flock; not "from the footsteps" (p); as if it was an exhortation to depart from false teachers, their doctrine and worship, and the abettors of them, she was tempted to turn aside to; but the "footsteps" are the rule and mark by which she was to go, and on which she was to keep her eye, and steer her course by, in seeking after Christ: for by "the flock" is meant the flock of Christ; and by the "footsteps" of it the ways and ordinances in which saints walk in obedience to Christ; and who are to be followed so far as they follow him; their steps are to be trod in; and this is the readiest and most likely way to find Christ, even where saints meet together, the word is preached, and ordinances administered;

and feed thy kids beside the shepherds' tents; the faithful ministers of the word, who are Christ's undershepherds, have their mission and commission from him, and are qualified by him to feed his flocks, and do feed them by the pure administration of the word and ordinances; and by the tents are meant the places of public worship, where they usually preach the Gospel, and administer ordinances. The allusion is to the tents of shepherds pitched for the convenience of feeding their flocks; and "by" or "near" (q) these the church is directed to "feed her kids", young converts weak in the faith; men of "little faith", as Aben Ezra interprets it; called "kids" or young goats, lascivious (r), and of an ill smell; because of sin in them, of an ill smell to themselves and others; and of whom the world have an ill opinion; and such on all accounts need encouragement from the church and ministers. It was common in the eastern countries, as Philo says (s) of the Arabs, not for men only to keep flocks, but women also, and young virgins; and not the common people only, but nobles; of women keeping flocks see Genesis 29:9; This verse and Sol 1:7 show this song to be a pastoral; since the bridegroom and bride, the principal persons in it, are represented in it as a shepherd and shepherdess.

(m) "quandoquidem", Junius & Tremellius, Piscator. (n) So the Septuagint, Syriac, Arabic, and Ethiopic versions. (o) Hexaemeron. l. 6. c. 6. & in Psal. cxviii. octon. 2. p. 883. (p) So Junius & Tremellius. (q) "Juxta", V. L. Piscator, Michaelis; apud, Mercerus, Cocceius. (r) "Hoedi petulci", Virgil. Georgic. l. 4. v. 10. "Lasciva capella", Bucol. Eclog. 2. v. 64. Horat. Carmin. l. 2. Ode 15. v. 12. (s) De Vita Mosis, l. 1. p. 610. Vid. Joseph. Antiqu. l. 2. c. 11. s. 2.

8 If thou knowest not, thou fairest of women,

   Go after the footprints of the flock,

   And feed thy kids beside the shepherds' tents.

היּפה, standing in the address or call, is in the voc.; the art. was indispensable, because "the beautiful one among women" equals the one distinguished for beauty among them, and thus is, according to the meaning, superlative; cf. Judges 6:15; Amos 2:16, with Judges 5:24; Luke 1:28; Ewald, 313c. The verb יפה refers to the fundamental idea: integrum, completum esse, for beauty consists in well-proportioned fulness and harmony of the members. That the ladies of the court are excited to speak thus may arise from this, that one often judges altogether otherwise of a man, whom one has found not beautiful, as soon as he begins to speak, and his countenance becomes intellectually animated. And did not, in Shulamith's countenance, the strange external swarthiness borrow a brightness from the inner light which irradiated her features, as she gave so deep and pure an expression to her longing? But the instruction which her childlike, almost childish, navete deserved, the daughters of Jerusalem do not feel disposed to give her. ידע לא signifies, often without the obj. supplied, non sapere, e.g., Psalm 82:5; Job 8:9. The לך subjoined guards against this inclusive sense, in which the phrase here would be offensive. This dat. ethicus (vid., Sol 2:10-11, Sol 2:13, Sol 2:17; Sol 4:6; Sol 8:14), used twice here in Sol 1:8 and generally in the Song, reflects that which is said on the will of the subject, and thereby gives to it an agreeable cordial turn, here one bearing the colour of a gentle reproof: if thou knowest not to thee, - i.e., if thou, in thy simplicity and retirement, knowest it not, viz., that he whom thou thinkest thou must seek for at a distance is near to thee, and that Solomon has to tend not sheep but people, - now, then, so go forth, viz., from the royal city, and remain, although chosen to royal honours, as a shepherdess beside thine own sheep and kids. One misapprehends the answer if he supposes that they in reality point out the way to Shulamith by which she might reach her object; on the contrary, they answer her ironically, and, entering into her confusion of mind, tell her that if she cannot apprehend the position of Solomon, she may just remain what she is. עקב (Arab. 'aḳib), from עקב, to be convex, arched, is the heel; to go in the heels (the reading fluctuates between the form, with and without Dag. dirimens in ק) of one equals to press hard after him, to follow him immediately. That they assign to her not goats or kids of goats, but kids, גּריּת, is an involuntary fine delicate thought with which the appearance of the elegant, beautiful shepherdess inspires them. But that they name kids, not sheep, may arise from this, that the kid is a near-lying erotic emblem; cf. Genesis 38:17, where it has been fittingly remarked that the young he-goat was the proper courtesan-offering in the worship of Aphrodite (Movers' Phnizier, I 680). It is as if they said: If thou canst not distinguish between a king and shepherds, then indulge thy love-thoughts beside the shepherds' tents, - remain a country maiden if thou understandest not how to value the fortune which has placed thee in Jerusalem in the royal palace.

{p} If thou knowest not, O thou fairest among women, go forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents.

(p) Christ speaks to his Church, bidding them that are ignorant to go to the pastors to learn.

1:8 If - This is Christ's answer. Go - Observe and follow the paths which my sheep have trodden before thee, my faithful servants, Abraham, and others. For the church in all ages is one and the same, and there is but one way for the substance, in which all the saints from the beginning of the world walk, Christ being the same yesterday, and to day, and forever. Feed - Take care for the feeding of all, and especially young and weak Christians. Beside - Under the conduct, and according to the instruction of my faithful shepherds, chiefly those who have gone before thee, the prophets and apostles, and in subordination to them, and to their writings, and to others whom I shall raise from time to time to feed my people.

8. If-she ought to have known (Joh 14:8, 9). The confession of her ignorance and blackness (So 1:5) leads Him to call her "fairest" (Mt 12:20). Her jealousy of letting even "His companions" take the place of Himself (So 1:7) led her too far. He directs her to follow them, as they follow Him (1Co 11:1; Heb 6:10, 12); to use ordinances and the ministry; where they are, He is (Jer 6:16; Mt 18:19, 20; Heb 10:25). Indulging in isolation is not the way to find Him. It was thus, literally, that Zipporah found her bridegroom (Ex 2:16). The bride unhesitatingly asks the watchmen afterwards (So 3:3).

kids-(Joh 21:15). Christ is to be found in active ministrations, as well as in prayer (Pr 11:25).

shepherds' tents-ministers in the sanctuary (Ps 84:1).

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.