Psalms 45:1

Psa. 45. The great agreement between the Book of Solomon's Song and the 45th Psalm, and the express and full testimonies of the New Testament for the authority and divine inspiration of that Psalm in particular, and that that bridegroom there spoken of is Christ, whose bride the New Testament abundantly teaches us is the church: I say this agreement with these full testimonies are a great confirmation of the constant tradition of the Jewish church, and the universal and continual suffrage of the Christian church for the divine authority and spiritual signification of this song, as representing the union and mutual love of Christ and his church, and enervates the main objection against it. They agree in all particulars that are considerable, so that there is no more reason to object against one than the other.

They are both songs of love.

In both the lovers spoken of are compared to a man and a woman; and their love, to that which arises between the sexes among mankind.

Both these songs treat of these lovers with relation to their espousals one to another, representing their union to that of a bridegroom and bride.

In both the bridegroom is represented as a king, and in both the bride is spoken of as a king's daughter. Psalms 45:13, "The king's daughter is all glorious," etc. Song of Solomon 7:1, "How beautiful are they feet - O prince's daughter!"

In both the bridegroom and bride are represented as very fair or beautiful. The bridegroom, Psalms 45:2, "Thou art fairer than the sons of men." Song of Solomon 5:10, "My beloved is white and ruddy, the chiefest among ten thousand."

In both the bridegroom is represented as greatly delighted with the beauty of the bride. Psalms 45:11, "So shall the king greatly desire thy beauty." Song of Solomon 4:9, "Thou hast ravished my heart, my sister, my spouse: thou hast ravished my heart with one of thine eyes, with one chain of they neck."

In both the speech of the bridegroom is represented as exceeding excellent and pleasant. Psalms 45:2, "Grace is poured into thy lips." Song of Solomon 5:16, "His mouth is most sweet."

In both the ornaments of the bride are signified by costly, beautiful, and splendid attire; and in both she is represented as adorned with gold. Psalms 45:9, "Upon thy right-hand did stand the queen in gold of Ophir." And verse 13, 14, "Her clothes are of wrought gold. She shall be brought unto the king in raiment of needle-work." Song of Solomon 1:10, "Thy cheeks are comely with rows of jewels, and thy neck with chains of gold. We will make thee borders of gold with studs of silver." And Song of Solomon 7:1, "How beautiful are thy feet with shoes, O prince's daughter!"

The excellencies, and amiable and honorable endowments, of the bridegroom in both are represented by perfumed ointment. Psalms 45:7, "Hath anointed thee with the oil of gladness above thy fellows." Song of Solomon 1:3, "Because of the savour of thy good ointments, thy name is as ointment poured forth; therefore do the virgins love thee."

In both the excellent gifts or qualifications of these lovers, by which they are recommended to each other, and delighted in one another, are compared to such spices as myrrh, aloes, etc. And in both the sense those lovers have of this amiableness, and that sense where they have comfort and joy, is represented by the sense of smelling. Psalms 45:8. "All thy garments smell of myrrh, and aloes, and cassia - whereby they have made thee glad." Song of Solomon 1:13; Song of Solomon 1:14. "A bundle of myrrh is my well-beloved unto me. My beloved is unto me as a cluster of camphire." And verse 12. "While the king sitteth at his table, my spikenard sendeth forth the smell thereof." Song of Solomon 2:13. "Let us see whether the vines give a good smell." Chap. Song of Solomon 3:6, "Who is this that cometh up out of the wilderness like pillars of smoke perfumed with myrrh and frankincense, with all powders of the merchant?" Song of Solomon 4:14, "Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices."

Indeed in some parts of Psalms 45, the psalmist makes use of more magnificent representations of the bridegroom's excellency. Verse 3, "Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty, and in thy majesty ride prosperously." So we find it also with respect to the bride. Song of Solomon 6:10, "Who is it that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?" And in both these representations the excellencies of these lovers are represented as martial excellency, or the glorious endowments of warriors.

In both these songs the bride is represented as with a number of virgins that are her companions in her majestical honors. Psalms 45:14; Psalms 45:15. "She shall be brought in unto the king - The virgins her companions that follow her shall be brought unto thee." So in many places of Solomon's Song. The spouse is represented as conversing with a number of the daughters of Jerusalem that sought the bridegroom with her, and therefore she speaks in the plural number. Song of Solomon 1:4. "Draw me, we will run after thee, we will be glad and rejoice in thee, we will remember thy love more than wine."

The representation in both of the manner of the bride's being brought in to the king with her companions, with great joy, is exactly alike. Psalms 45:14; Psalms 45:15. "She shall be brought in unto the king in raiment of needlework. The virgins her companions that follow her shall be brought unto thee, with gladness, and with rejoicing shall they be brought unto thee; they shall enter into the king's palace." Compare this with Song of Solomon 1:4, "The king hath brought me into his chambers, we will be glad and rejoice in thee."

Those who are the friends of the bridegroom that are united to him, and partake of his dear love, are in both these songs represented as gracious and holy persons. Psalms 45:4, "In thy majesty ride prosperously, because of truth, meekness, and righteousness." Song of Solomon 1:4, "We will remember thy love more than wine. The upright love thee."

To represent the excellency of the bridegroom's place of abode, in Psalms 45:8. the excellent materials that his palace is made of are mentioned. It is represented as made of ivory. In like manner as the excellent materials of his palace are spoken of Song of Solomon 1:17, "The beams of our house are cedar, and our rafters of fir." As elsewhere, the materials of his chariot are mentioned, viz. the wood of Lebanon, gold, silver, and purple. Song of Solomon 3:9; Song of Solomon 3:10.

It is objected by some against Solomon's song, that some expressions seem to have reference to the conjugal embraces of the bridegroom. But perhaps there is nothing more directly suggesting this than Psalms 45:14; Psalms 45:15; Psalms 45:16 where seems to be a plain reference to the manner in Israel in which the bride at night used to be led into the bridegroom's bed-chamber, her bridemaids attending her: in the 14th and 15th verses, and then immediately in the next verse, we are told of the happy fruits of this intercourse in the offspring which they have: Instead of thy fathers shall be thy children.

It is supposed by many to be very liable to a bad construction, that the beauty of the various parts of the body of the spouse is mentioned, and described, in Solomon's Song. But perhaps these are no more liable to a bad construction than Psalms 45:13, where there is mention of the beauty of the bride's clothes, and her being glorious within; where setting aside the allegory or mystical meaning of the song, what is most naturally understood as the most direct meaning, would seem to be that she had not only glorious clothing, but was yet more glorious in the parts of her body within her clothing, that were hid by her clothing.

Psa. 45:7