PSALM 45 THE ARGUMENT The subject matter of this Psalm is by the consent both of Jewish and Christian, ancient and modern, interpreters agreed to be the Messias, and his marriage with the church of God; of which it treats either,
1. Remotely, under the type of Solomon and his marriage with Pharaoh's daughter, of which it is to be primarily and literally understood, and then immediately and ultimately of Christ. Or rather,
2. Immediately and directly; although the words be so ordered, that they carry a manifest allusion either to that or some other royal marriage; which seems more than probable from the following arguments:
1. From the great congruity of the matter and style of this Psalm with that of the book of Canticles; whereof this seems to be a kind of abridgement.
2. From the magnificent preface, Psalms 45:1, which seems too sublime and spiritual for such carnal and earthly matters.
3. And especially from the matter of the Psalm. For there are many things which do not agree to Solomon; such as the warlike posture and exploits, Psalms 45:3-5, and the title of God, Psalms 45:6, which is appropriated to Christ, and affirmed to be incommunicable to any mere creature, Hebrews 1:8. compared with Psalms 45:6, and that numerous posterity, and the amplitude of their dominion, Psalms 45:16, and divers other passages, as we shall see in the progress. To the chief musician upon Shoshannim; which title is also prefixed to Psa 119, and with some small addition, Psa 130, and with a little variation, Psa 60. It seems to be the name of a song or tune, or instrument of music. It properly signifies lilies or roses; which some apply to the subject of the Psalm, because those flowers were used ill garlands, or otherwise in nuptial solemnities, and because Christ calls himself the lily and the rose, Song of Solomon 2:1. A Song of loves, to wit, of Christ and his church. Or, of the beloved ones, to wit, the virgins, who waited upon the bride, as some men did upon the bridegroom, who thence were called his friends, 1 Thessalonians 3:29; in whose name and person this Psalm may seem to be uttered. The psalmist singeth of the beauty of Christ above that of the children of men, Psalms 45:1,2; of his terribleness and conquest over his enemies, Psalms 45:3-5; of his everlasting throne, and unction above his fellows, Psalms 45:6-9. The church is invited to forsake her father's house, that Christ might delight in her, Psalms 45:10-12. Her glory and excellency by his graces, which shall be remembered and praised for ever, Psalms 45:13-17. My heart; I am about to utter not vain, or rash, or foolish, or false words, but such as proceed from my very heart, and most serious thoughts, and cordial affections. Is inditing, Heb. boileth, or bubbleth up, like water in a pot over the fire. This phrase notes that the workings of his heart in this matter were frequent and abundant, fervent and vehement, free and cheerful, and withal kindled by God's grace, and by the inspiration of the Holy Ghost. A good matter; either,
1. Pleasant or delightful, and fit for the nuptial solemnity here expressed; as a feast day is sometimes called a good day. Or,
2. Excellent, as this word is oft used, as Numbers 24:5 Deuteronomy 8:12; or, holy and spiritual, as it is most commonly used. This is no vain, or carnal, or wanton love song, but sublime and heavenly, and full of majesty, as is manifest from the body of this Psalm. Which I have made; which I by Divine inspiration have composed. Touching the king; or rather, to the king; for to him he addresseth his speech in the following verses; and this Hebrew prefix lamed generally signifies to, though sometimes it be rendered of, or concerning. The pen; or, as the pen; whereby he intimates that he was only the pen or instrument in uttering this song, and that it had another and a higher original, to wit, the Spirit of God, by whose hand this pen was guided and managed. Of a ready writer; whereby he understands either,
1. God's Spirit, who writ or spoke this by the pen or mouth of the psalmist; or,
2. Himself; whom he so calls, not out of vain ostentation, or self-commendation, but to teach us that this song was not the effect of his own deep and serious study, but did freely flow into him by Divine inspiration, and did as freely and readily flow from him.