Psalms 45:1

The majesty and grace of Christ's kingdom. The duty of the church, and the benefits thereof.

To the chief musician upon Shoshannim, for the sons of Korah, Maschil.
A Song of Loves.

Title. שׁשׁנים על al Shoshannim. Upon Shoshannim] Houbigant and others render it, upon the lilies; which seems to be the true meaning of the original word. Parkhurst observes, that Christ, the divine light, and true believers, who are the sons of light, and who are accordingly described as clothed in white, are emblematically represented by lilies: see Song of Solomon 2:1; Song of Solomon 6:1, Song of Solomon 6:1. Hence may be explained the title of the present, the 69th, and the 80th Psalms, which Acquila constantly renders "To the giver of victory, concerning the lilies:" i.e. the emblematical lilies just mentioned. The version of the LXX, of שׁשׁנים על al shoshannim, is, "Concerning those who are to be changed or transformed;" i.e. from corruption to incorruption, from dishonour to glory, from natural to spiritual. The title of the 60th Psalm is in the singular; שׁושׁן על al shushan, "concerning the lily; i.e. the divine light, who is a banner to them that fear God, and is his right hand, by whom the beloved are delivered." See Parkhurst's Lexicon on the word שׁשׁ shesh, and the remarks on the title of Psalms 22. It is further called a song of loves, which being in Hebrew ידידת שׁיר shiir iedidoth, may allude both to Jedidiah, the name given to Solomon by Nathan, 2 Samuel 12:25 and likewise to the custom observed in the Jewish marriages, wherein the bride was encircled by young virgins, who sung a peculiar song or Psalm in honour of her espousals. Hence some render it, A song of the beloved maids;—a song of the bride-maids; and it has been thought that the Psalm was sung on the marriage of Solomon with Pharaoh's daughters; though unquestionably, like the Book of Canticles, it has a much higher reference. Most interpreters, says Bishop Patrick, conclude that it was composed upon the occasion, at least, of Solomon's marriage with Pharaoh's daughter; who, it is most likely, was a proselyte to the Jewish religion. Some few indeed will not allow so much as this, or that there is any respect to Solomon at all in this Psalm, but only to Christ; and the truth is, many of the expressions in it are so magnificent, that they can but in a very poor and low sense be applied to Solomon and his bride; and some of them scarcely at all. It being so apparent, no Christian can deny it, that the mind of the prophet, while he was writing some part of this Psalm, was carried quite beyond king Solomon, to the great King, the LORD CHRIST: or, at least, he was guided to use words so high, that they proved too big for Solomon; and we must say, as our Saviour did in another case, BEHOLD! A GREATER THAN SOLOMON IS HERE! This the best of the Jewish interpreters acknowledge, particularly Kimchi, Aben-ezra, and Solomon Jarchi.

Psalms 45:1. My heart is inditing a good matter— The word רחשׁ rachash, rendered inditing, signifies boiling or bubbling up; and is here used metaphorically for deeply meditating with fervour and vehemency, in allusion either to water boiled over a fire, or else springing forth from a fountain. The King, means either primarily Solomon, or more properly the Messiah. My tongue is the pen, &c. as if he had said, "I will recite what I have composed with so much fluency, as shall equal the style of the most skilful and diligent writer." Green transposes the clauses in this verse; making the words, I speak of the things, &c. the last clause; because, says he, the address follows in the very next words. He renders it, I will address my work unto the king.