PSALM 45

In this psalm, the grace and beauty of Solomon, his virtues in ruling the kingdom, and also his power and riches, are illustrated and described in terms of high commendation. More especially, as he had taken to wife a stranger out of Egypt, the blessing of God is promised to him in this relationship, provided the newly espoused bride, bidding adieu to her own nation, and renouncing all attachment to it, devote herself wholly to her husband. At the same time, there can be no doubt, that under this figure the majesty, wealth, and extent of Christ’s kingdom are described and illustrated by appropriate terms, to teach the faithful that there is no felicity greater or more desirable than to live under the reign of this king, and to be subject to his government.

To the chief musician upon the lilies; of the sons of Korah;

for instruction; a song of loves.

It is well known that this psalm was composed concerning Solomon; but it is uncertain who was its author. It is, in my opinion, probable, that some one of the prophets or godly teachers (whether after Solo-men’s death, or while he was yet alive, it is of no importance to inquire) took this as the subject of his discourse, with the design of showing, that whatever excellence had been seen in Solomon had a higher application. This psalm is called a song of loves, not, as some suppose, because it illustrates the fatherly love of God, as to the benefits which he had conferred in such a distinguished manner upon Solomon, but because it contains an expression of rejoicing on account of his happy and prosperous marriage. Thus the words, of loves, are put for a descriptive epithet, and denote, that it is a love-song. Indeed, Solomon was called  ידידיה, Yedidyah, which means beloved of the Lord, 2 Samuel 12:25. But the context, in my opinion, requires that this term  ירידות, yedidoth, that is to say, loves, be understood as referring to the mutual love which husband and wife ought to cherish towards each other. But as the word loves is sometimes taken in a bad sense, and as even conjugal affection itself, however well regulated, has always some irregularity of the flesh mingled with it; this song is, at the same time, called  משכיל, maskil, to teach us, that the subject here treated of is not some obscene or unchaste amours, but that, under what is here said of Solomon as a type, the holy and divine union of Christ and his Church is described and set forth. As to the remaining part of the inscription, interpreters explain it in various ways.  שושן, shushan, properly signifies a lily; and the sixtieth psalm has in its inscription the same term in the singular number. Here, and in the eightieth psalm, the plural number is employed. It is therefore probable, that it was either the beginning of a common song, or else some instrument of music. But as this is a matter of no great consequence, I give no opinion, but leave it undecided; for, without any danger to the truth, every one may freely adopt on this point whatever view he chooses.

 

1 My heart is boiling over ▼

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“ רחש, rachash, boileth, or bubbleth up, denotes the language of the heart, full and ready for utterance.” — Bythner’s Lyra The Psalmist’s heart was so full and warmed with the subject of the psalm, that it could not contain; and the opening of the poem evinces that it was so, for he abruptly breaks forth into an annunciation of its subject as if impatient of restraint. Ainsworth thinks there is here an allusion to the boiling of the minchah, or meat-offering under the law in the frying-pan, (Leviticus 7:9.) It was there boiled in oil, being made of fine flour unleavened, mingled with oil, (Leviticus 11:5;) and afterwards was presented to the Lord by the priest, verse 8, etc. “Here,” says he, “the matter of this psalm is the minchah or oblation, which with the oil, the grace of the spirit, was boiled and prepared in the prophet’s breast, and now presented.”

with a good matter This preface shows sufficiently that the subject of the psalm is no common one; for whoever the author of it may have been, he here intimates, at the very outset, that he will treat of great and glorious things. The Holy Spirit is not accustomed to inspire the servants of God to utter great swelling words, and to pour forth empty sounds into the air; and, therefore, we may naturally conclude, that the subject here treated of is not merely a transitory and earthly kingdom, but sortie-thing more excellent. Were not this the case, what end would it serve to announce, as the prophet does in such a magnificent style, that his heart was boiling over, from his ardent desire to be employed in rehearsing the praises of the king? Some prefer to translate the word to utter; but the other signification of the word appears to me to be more appropriate; and it is confirmed by this, that from this verb is derived the noun  מרהשת, marchesheth, a word which is found once or twice in Moses, and signifies a frying-pan, in which sweatmeats are baked. It is then of the same import as if the inspired writer had said, My heart is ready to breathe forth something excellent and worthy of being remembered. He afterwards expresses the harmony between the tongue and the heart, when he compares his tongue to the pen of a swift and ready writer