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The Song and
Psalm 45 (page 46)
Perhaps
the closest parallel to this unique book is that found in Psalm
45, the title [v.1] to which reads 'A song of loves' [Heb.yedhidhoth
derived from the root dodh]. This word usually refers to the
Lord's love for Israel.32. The psalm is understood as an actual
royal marriage song. 'The question how a secular poem of this
kind was included in the Psalter is answered by the analogy of
the Song of Songs' according to Cohen. The psalm was taken to
refer to 'King Messiah, and the marriage as an allusion to his
redemption of Israel'. Similarly, the Song was seen to be
'descriptive of the covenant relationship between God and
Israel'.33 Of course, differences are to be expected.
The God that ensured a place in the Scriptures for both of them
drew on more than one aspect of the love theme to help us to
appreciate His purpose. The psalm is concerned more with the
grand climax, the Song with the developing course of salvation
history. The warrior king must remove his enemies and take over
his kingdom before his queen is seen in gold of Ophir, according
to the psalm. Just how the king has such a partner in that day
is the concern of the Song. The king's right hand may be a
terror to the foe, and yet his loved one may thrill in its warm
embrace. The country scene may initiate, enrich, and even
sustain first love, but a royal wedding requires the city, yea
the city of the great king, and the palace where the union
displays all the glorious ramifications of their love. The
country maiden is the prince's daughter after l! 34
The distinctions are there. The psalm is more theological and
obviously eschatological (true to form), whilst the Song is more
personal and devotional. However, the points of contact are
numerous, supplying us with ample Biblical material, which
adopts the poetry of pure love, a love, which finds its zenith
in the intimate relationship between God and His people.
We
recall one further connection with our love theme regarding
Solomon. The second child born to David and Bathsheba was named
by David 'Solomon', and 'the Lord loved him'. The prophet Nathan
was sent to name the child Jedidiah [Heb.Yedhidhyah, from the
same root dodh], which means 'loved of the Lord', 2 Sam.12.25 =
. Causeless and changeless love is in evidence throughout the
Song, and this love triumphs at last despite all the failures in
its object. Truly 'Many waters cannot quench love', 8.7.
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