My heart overflows with a noble theme. I recite my verses for the king. My tongue is like the pen of a skillful writer.
You are the most excellent of the sons of men. Grace has anointed your lips, therefore God has blessed you forever.
Strap your sword on your thigh, mighty one: your splendor and your majesty.
In your majesty ride on victoriously on behalf of truth, humility, and righteousness. Let your right hand display awesome deeds.
Your arrows are sharp. The nations fall under you, with arrows in the heart of the king’s enemies.
Your throne, God, is forever and ever. A scepter of equity is the scepter of your kingdom.
You have loved righteousness, and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows.
All your garments smell like myrrh, aloes, and cassia. Out of ivory palaces stringed instruments have made you glad.
Kings’ daughters are among your honorable women. At your right hand the queen stands in gold of Ophir.
Listen, daughter, consider, and turn your ear. Forget your own people, and also your father’s house.
So the king will desire your beauty, honor him, for he is your lord.
The daughter of Tyre comes with a gift. The rich among the people entreat your favor.
The princess inside is all glorious. Her clothing is interwoven with gold.
She shall be led to the king in embroidered work. The virgins, her companions who follow her, shall be brought to you.
With gladness and rejoicing they shall be led. They shall enter into the king’s palace.
Your sons will take the place of your fathers. You shall make them princes in all the earth.
I will make your name to be remembered in all generations. Therefore the peoples shall give you thanks forever and ever.
John Calvin 1540 · Public Domain On vv1, 2, 3, 5, 6, 8, 10, 12, 13, 16, 17 1 My heart is boiling over with a good…
1 My heart is boiling over 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
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 4, 6, 7, 8, 9, 10, 12, 13, 16, 17 This was a certain tune or an instrument.
This was a certain tune or an instrument.
Of that perfect love that ought to be between the husband and the wife.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–17 Psa 45:1 « To the chief Musician upon Shoshannim,…
Psa 45:1 « To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves. » My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue [is] the pen of a ready writer.
Upon Shoshannim] The name of an instrument with six strings, saith Kimchi. Or, concerning the lilies, Son 2:1-2, that is, the Messiah and his people, saith Kabuenaki. The city Shushan had its name from lilies there plentifully growing; as Rhodes from roses, Florence from flowers, &c.
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Maschil] It is not said, as elsewhere, of David; and yet some will have him to have been the penman, others Solomon, epitomizing his Book of Canticles; with which indeed it is of the self-same argument, viz.
A Song of loves] An epithalamium or nuptial verse, made at the marriage of Solomon and the Shulamite. As for Pharaoh’s daughter, various good divines are of the opinion, that neither here nor in the Canticles any respect is had or allusion made to that match of Solomon with her, so expressly condemned by the Holy Ghost, 1Ki 11:1-3, ut per absurdum mihi videatur, illud matrimonium existimare fuisse tantae rei typum, saith learned Beza. Ainsworth rendereth it, A song of the well beloved virgins, friends of the bridegroom and bride, Psa 45:9; Psa 45:14, to set forth Christ in his glory, and his Church in her beauty. So, when Jerome had freed the Locrians from the tyranny of Anaxilos and Cleophron, the virgins sang his praise, as is to be read in Pindarus’s Odes; which Politian preferred before David’s psalms, auso nefario, like an atheist as he was.
Ver. 1. My heart is inditing a good matter] Heb. frieth, sicut quae in sartagine friguntur, as things are fried in a frying pan, Lev 7:9. The prophet, being to sing of such a sublime subject, would not utter anything but what he had duly digested, thoroughly thought upon, and was deeply affected with, Exordium ut vocant floridum. What a high pitch flieth St Paul whenever he speaketh concerning Christ? See Eph 1:6; Eph 2:4; Eph 2:7; Eph 3:19. The like is reported of Origen: Nusquam non ardet, saith Erasmus; sed nusquam est ardentior quam ubi Christi sermones actusque tractet; that he was ever earnest; but most of all when he discoursed of Christ (Praefat. ad Origen. Opera). Of Johannes Mollias, a Bononian, it is said, that whensoever he spake of Jesus Christ his eyes dropped; for he was fraught with a mighty fervency of God’s Holy Spirit; and, like the Baptist, he was first a burning (boiling or bubbling), and then a shining light. Ardor mentis est lux doctrinae. Zeal of mind is the light of doctrine.
I speak of the things which I have made touching the king] Or, I will speak in my works, that is, in this psalm, concerning the king, viz. Solomon, and him that is greater than Solomon in all his glory, Christ, the King of the Church. Works he calleth this poem, not for the greatness, but for the exquisiteness thereof; it being breve et longum planeque aureum; utpote in quo universa pane salutis nostrae mysteria continentur, as containing almost all the mysteries of man’s salvation.
My tongue is the pen of a ready writer] i.e. I will roundly and readily relate what I have so well ruminated; and dexterously deliver my most mature meditations concerning the mystical marriage of Christ and his Church. This is a good precedent for preachers. Demosthenes would have such a one branded for a pernicious man to the commonwealth who durst propose anything publicly which he had not beforehand seriously pondered. And Aristides, being pressed to speak to something propounded extempore, answered, Propound today, and I will answer tomorrow; for we are not of those that spit or spun up things, &c.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–17 To the chief musician upon Shoshannim; which title is…
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, Son 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, Joh 3:29; in whose name and person this Psalm may seem to be uttered.
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The psalmist singeth of the beauty of Christ above that of the children of men, Psa 45:1,2; of his terribleness and conquest over his enemies, Psa 45:3-5; of his everlasting throne, and unction above his fellows, Psa 45:6-9. The church is invited to forsake her father’s house, that Christ might delight in her, Psa 45:10-12. Her glory and excellency by his graces, which shall be remembered and praised for ever, Psa 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 Num 24:5; Deu 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 6, 10 Some make Shoshannim, in the title, to signify an…
Some make Shoshannim, in the title, to signify an instrument of six strings; others take it in its primitive signification for lilies or roses, which probably were strewed, with other flowers, at nuptial solemnities; and then it is easily applicable to Christ who calls himself the rose of Sharon and the lily of the valleys, Sol 2:1. It is a song of loves, concerning the holy love that is between Christ and his church. It is a song of the well-beloved, the virgins, the companions of the bride (Psa 45:14), prepared to be sung by them. The virgin-company that attend the Lamb on Mount Zion are said to sing a new song, Rev 14:3, Rev 14:4.
I. The preface (Psa 45:1) speaks, 1. The dignity of the subject. It is a good matter, and it is a pity that such a moving art as poetry should every be employed about a bad matter. It is touching the King, King Jesus, and his kingdom and government. Note, Those that speak of Christ speak of a good matter, no subject so noble, so copious, so fruitful, so profitable, and so well-becoming us; it is a shame that this good matter is not more the matter of our discourse. 2. The excellency of the management. This song was a confession with the mouth of faith in the heart concerning Christ and his church. (1.) The matter was well digested, as it well deserved: My heart is inditing it, which perhaps is meant of that Spirit of prophecy that dictated the psalm to David, that Spirit of Christ which was in the prophets, Pe1 1:11. But it is applicable to his devout meditations and affections in his heart, out of the abundance of which his mouth spoke. Things concerning Christ ought to be thought of by us with all possible seriousness, with fixedness of thought and a fire of holy love, especially when we are to speak of those things. We then speak best of Christ and divine things when we speak from the heart that which has warmed and affected us; and we should never be rash in speaking of the things of Christ, but weigh well beforehand what we have to say, lest we speak amiss. See Ecc 5:2. (2.) It was well expressed: I will speak of the things which I have made. He would express himself, [1.] With all possible clearness, as one that did himself understand and was affected with the things he spoke of. Not, "I will speak the things I have heard from others," that is speaking by rote; but, "the things which I have myself studied." Note, What God has wrought in our souls, as well as what he has wrought for them, we must declare to others, Psa 66:16. [2.] With all possible cheerfulness, freedom, and fluency: "My tongue is as the pen of a ready writer, guided by my heart in every word as the pen is by the hand." We call the prophets the penmen of scripture, whereas really they were but the pen. The tongue of the most subtle disputant, and the most eloquent orator, is but the pen with which God writes what he pleases. Why should we quarrel with the pen if bitter things be written against us, or idolize the pen if it write in our favour? David not only spoke what he thought of Christ, but wrote it, that it might spread the further and last the longer. His tongue was as the pen of a ready writer, that lets nothing slip. When the heart is inditing a good matter it is a pity but the tongue should be as the pen of a ready writer, to leave it upon record.
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II. In these verses the Lord Jesus is represented,
1. As most beautiful and amiable in himself. It is a marriage-song; and therefore the transcendent excellencies of Christ are represented by the beauty of the royal bridegroom (Psa 45:2): Thou art fairer than the children of men, than any of them. He proposed (Psa 45:1) to speak of the King, but immediately directs his speech to him. Those that have an admiration and affection for Christ love to go to him and tell him so. Thus we must profess our faith, that we see his beauty, and our love, that we are pleased with it: Thou are fair, thou art fairer than the children of men. Note, Jesus Christ is in himself, and in the eyes of all believers, more amiable and lovely than the children of men. The beauties of the Lord Jesus, as God, as Mediator, far surpass those of human nature in general and those which the most amiable and excellent of the children of men are endowed with; there is more in Christ to engage our love than there is or can be in any creature. Our beloved is more than another beloved. The beauties of this lower world, and its charms, are in danger of drawing away our hearts from Christ, and therefore we are concerned to understand how much he excels them all, and how much more worthy he is of our love.
2. As the great favourite of heaven. He is fairer than the children of men, for God has done more for him than for any of the children of men, and all his kindness to the children of men is for his sake, and passes through his hands, through his mouth. (1.) He has grace, and he has it for us; Grace is poured into thy lips. By his word, his promise, his gospel, the good-will of God is made known to us and the good work of God is begun and carried on in us. He received all grace from God, all the endowments that were requisite to qualify him for his work and office as Mediator, that from his fulness we might receive, Joh 1:16. It was not only poured into his heart, for his own strength and encouragement, but poured into his lips, that by the words of his mouth in general, and the kisses of his mouth to particular believers, he might communicate both holiness and comfort. From this grace poured into his lips proceeded those gracious words which all admired, Luk 4:22. The gospel of grace is poured into his lips; for it began to be spoken by the Lord, and from him we receive it. He has the words of eternal life. The spirit of prophecy is put into thy lips; so the Chaldee. (2.) He has the blessing, and he has it for us. "Therefore, because thou art the great trustee of divine grace for the use and benefit of the children of men, therefore God has blessed thee for ever, has made thee an everlasting blessing, so as that in thee all the nations of the earth shall be blessed." Where God gives his grace he will give his blessing. We are blessed with spiritual blessings in Christ Jesus, Eph 1:3.
3. As victorious over all his enemies. The royal bridegroom is a man of war, and his nuptials do not excuse him from the field of battle (as was allowed by the law, Deu 24:5); nay, they bring him to the field of battle, for he is to rescue his spouse by dint of sword out of her captivity, to conquer her, and to conquer for her, and then to marry her. Now we have here,
(1.) His preparations for war (Psa 45:3): Gird thy sword upon thy thigh, O Most Mighty! The word of God is the sword of the Spirit. By the promises of that word, and the grace contained in those promises, souls are made willing to submit to Jesus Christ and become his loyal subjects; by the threatenings of that word, and the judgments executed according to them, those that stand it out against Christ will, in due time, be brought down and ruined. By the gospel of Christ many Jews and Gentiles were converted, and, at length, the Jewish nation was destroyed, according to the predictions of it, for their implacable enmity to it; and paganism was quite abolished. The sword here girt on Christ's thigh is the same which is said to proceed out of his mouth, Rev 19:15. When the gospel was sent fort to be preached to all nations, then our Redeemer girded his sword upon his thigh.
(2.) His expedition to this holy war: He goes forth with his glory and his majesty, as a great king takes the field with abundance of pomp and magnificence - his sword, his glory, and majesty. In his gospel he appears transcendently great and excellent, bright and blessed, in the honour and majesty which the Father had laid upon him. Christ, both in his person and in his gospel, had nothing of external glory or majesty, nothing to charm men (for he had no form nor comeliness), nothing to awe men, for he took upon him the form of a servant; it was all spiritual glory, spiritual majesty. There is so much grace, and therefore glory, in that word, He that believes shall be saved, so much terror, and therefore majesty, in that word, He that believes shall not be damned, that we may well say, in the chariot of that gospel, which these words are the sum of, the Redeemer rides forth in glory and majesty. In thy majesty ride prosperously, Psa 45:4. Prosper thou; ride thou. This speaks the promise of his Father, that he should prosper according to the good pleasure of the Lord, that he should divide the spoil with the strong, in recompence of his sufferings. Those cannot but prosper to whom God says, Prosper, Isa 52:10-12. And it denotes the good wishes of his friends, praying that he may prosper in the conversion of souls to him, and the destruction of all the powers of darkness that rebel against him. "Thy kingdom come; Go on and prosper."
(3.) The glorious cause in which he is engaged - because of truth, and meekness, and righteousness, which were, in a manner, sunk and lost among men, and which Christ came to retrieve and rescue. [1.] The gospel itself is truth, meekness, and righteousness; it commands by the power of truth and righteousness; for Christianity has these, incontestably, on its side, and yet it is to be promoted by meekness and gentleness, Co1 4:12, Co1 4:13; Ti2 2:25. [2.] Christ appears in it in his truth, meekness, and righteousness, and these are his glory and majesty, and because of these he shall prosper. Men are brought to believe on him because he is true, to learn of him because he is meek, Mat 11:29 (the gentleness of Christ is of mighty force, Co2 10:1), and to submit to him because he is righteous and rules with equity. [3.] The gospel, as far as it prevails with men, sets up in their hearts truth, meekness, and righteousness, rectifies their mistakes by the light of truth, controls their passions by the power of meekness, and governs their hearts and lives by the laws of righteousness. Christ came, by setting up his kingdom among men, to restore those glories to a degenerate world, and to maintain the cause of those just and rightful rulers under him that by error, malice, and iniquity, had been deposed.
(4.) The success of his expedition: "Thy right hand shall teach thee terrible things; thou shalt experience a wonderful divine power going along with thy gospel, to make it victorious, and the effects of it will be terrible things." [1.] In order to the conversion and reduction of souls to him, there are terrible things to be done; the heart must be pricked, conscience must be startled, and the terrors of the Lord must make way for his consolations. This is done by the right hand of Christ. The Comforter shall continue, Joh 16:8. [2.] In the conquest of the gates of hell and its supporters, in the destruction of Judaism and Paganism, terrible things will be done, which will make men's hearts fail them for fear (Luk 21:26) and great men and chief captains call to the rocks and mountains to fall on them, Rev 6:15. The next verse describes these terrible things (Psa 45:5): Thy arrows are sharp in the heart of the king's enemies. First, Those that were by nature enemies are thus wounded, in order to their being subdued and reconciled. Convictions are like the arrows of the bow, which are sharp in the heart on which they fasten, and bring people to fall under Christ, in subjection to his laws and government. Those that thus fall on this stone shall by broken, Mat 21:44. Secondly, Those that persist in their enmity are thus wounded, in order to their being ruined. The arrows of God's terrors are sharp in their hearts, whereby they shall fall under him, so as to be made his footstool, Psa 110:1. Those that would not have him to reign over them shall be brought forth and slain before him (Luk 19:27); those that would not submit to his golden sceptre shall be broken to pieces by his iron rod.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–17 My heart is inditing a good matter,.... What is…
My heart is inditing a good matter,.... What is valuable and excellent, concerning the excellency of Christ's person, of his kingdom, of his love to the church, and of the church itself; what is pleasant and delightful, comfortable, useful, and profitable: this his heart was inditing; which shows that it was under the sanctifying influences of the Holy Spirit, and denotes the fervour of it; it "boiling up", as the word (x) signifies; being heated by the fire of the divine Spirit, whereby it was hot within him, and caused him to speak with his tongue; and also the abundance that was in it, it "bubbling up" (y), as some choose to render it: from whence this good matter flowed like water out of a fountain;
I speak of the things which I have made touching the King; the King Messiah; the King of the whole world, and of the kings of it, and of the saints in it; over whom he reigns in a spiritual manner, and in righteousness; concerning whom this psalm or poem was composed by David under divine inspiration, and which he here delivers:
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my tongue is the pen of a ready writer; or as (z) one; such an one as Ezra was, Ezr 7:6, that writes swiftly and compendiously; suggesting, that as he was; full of matter, he freely communicated it, being moved by the Holy Spirit, who spake by him, and whose word was in his tongue; which made him so ready and expert in this work. The allusion is to scribes and notaries, and such like persons, that are extremely ready and swift in the use of the pen. The word for "pen" is derived either from which signifies "to fly" (a), and from whence is a word used for a "flying fowl"; yet we are not to imagine that here it signifies a pen made of a bird's quill, as now in common use with us: for this did not obtain until many hundred years after David's time. It seems that Isidore of Seville, who lived in the seventh century, is the first person that makes mention of "penna", a "pen", as made of the quill of a bird (b), but rather the pen has its name in Hebrew, if from the above root, from the velocity of it, as in the hand of a ready writer; or rather it may be derived from "to sharpen", in which sense it seems to be used, Eze 21:15; and so a pen has its name from the sharp point of it: for when the ancients wrote, or rather engraved, on stone, brass, lead, and wood, they used a style or pen of iron; see Job 19:24; so when they wrote on tables of wood covered with wax, they used a kind of bodkin made of iron, brass, or bone; See Gill on Hab 2:2; and when upon the rind and leaves of trees, and on papyrus and parchment, they made use of reeds, particularly the Egyptian calamus or reed; and the word here is translated calamus or reed by the Targum, Septuagint, and all the Oriental versions. Now as the Jews had occasion frequently to copy out the book of the law, and other writings of theirs, their scribes, at least some of them, were very expert and dexterous at it; but whether the art of "shorthand" was to any degree in use among them is not certain, as it was in later times among the Romans, when they used marks, signs, and abbreviations, which seems to have laid the foundation of the above art, and had its rise, as is said, from Cicero himself, though some ascribe it to Mecaenas (c): and in Martial's time it was brought to such perfection, that, according to him, the hand could write swifter than a man could speak (d).
(x) "ebullit", Junius & Tremellius, Piscator; so Ainsworth. (y) "Eructavit", V. L. Pagninus, Montanus, Musculus, Munster. (z) So the Targum, Tigurine version, Gejerus, & Michaelis. (a) Vid. Kimchi Sepher Shorash. rad. (b) Origin. l. 6. c. 13. (c) Vid. Kipping. Antiqu. Roman. l. 2. c. 4. p. 554. (d) "Currant verba licet, manus est velociter illis; nondum lingua suum, dextra peregit opus", Martial. Epigr. l. 14. ep. 189. of the origin of shorthand with the Romans, and among us, with other curious things concerning writing, and the matter and instruments of it, see a learned treatise of Mr. Massey's, called, "The Origin and Progress of Letters", p. 144. printed 1763.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16, 17 This psalm is an illustrious prophecy of the Messiah,…
This psalm is an illustrious prophecy of the Messiah, and points at him only, as a bridegroom espousing the church to himself, and as a king ruling in it. And our saviour probably alludes to this, where he compares the kingdom of heaven to a royal marriage. We have no reason to think, it has any reference to Solomon's marriage with Pharaoh's daughter. It is meant purely of Christ, and no other, and to him it is applied in the New Testament. After the preface, it speaks of the person and victories of the royal bridegroom, ver. 1-5. The righteousness of his government, ver. 6, 7. The splendour of his court, ver. 8, 9. Of the royal bride, the church, her consent gained, ver. 10, 11. The nuptials solemnized, ver. 12-15. The issue of this marriage, ver. 16, 17. To the chief musician upon Shoshannim, for the sons of Korah, Maschil. A song of loves. Title of the psalm. Shoshannim - Is supposed to mean, an instrument of six strings. This is a song of loves, of the holy love which is between Christ and his church.
Enditing - Hebrew. boileth, or bubbleth up like water over the fire. This denotes that the workings of his heart, were fervent and vehement, kindled by God's grace, and the inspiration of the Holy Ghost. Made - Have composed. Pen - He was only the pen or instrument in uttering this song; it was the spirit of God, by whose hand this pen was guided.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13, 14, 16, 17 The contents of this Psalm are generally summed up…
PSALM XLV
The contents of this Psalm are generally summed up thus: The
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majesty and grace of Christ's kingdom; or an epithalamium of
Jesus Christ and the Christian Church; the duty of this Church,
and its privileges. The Psalm contains a magnificent
description of the beauty, ornaments, valour, justice, and
truth of the Divine Bridegroom; the beauty, magnificence, and
riches of the bride, who was to become mother of a numerous and
powerful posterity. The preamble is found in the title and
verse 1.
The description and character of the Bridegroom, 2-9.
The address to the bride by her companions, 10-15.
A prediction of her numerous and glorious descendants, 16, 17.
NOTES ON PSALM XLV
The title is nearly the same with that of Psalm 69 and Ps 80 "To the chief musician, or master of the band of those who played on the six-stringed instruments, giving instruction for the sons of Korah; a song of loves, or amatory ode; or a song of the beloved maids." The Vulgate and Septuagint have, For those who shall be changed, or brought into another state, which some have interpreted as relating to the resurrection of the just; but if I could persuade myself that the title came by Divine inspiration, I would say it more properly belonged to the calling and conversion of the Gentiles, and bringing them over from idolatry to the worship of the true God. By some the word ששנים shoshannim, is translated lilies; and a world of labour has been spent to prove that these lilies mean the saints, Jesus Christ himself, and the Divine light which is a banner to them that fear him. I cannot believe that any such meaning is intended, and, consequently, I cannot attempt to interpret the Psalm after this model. I believe it to be an epithalamium, or nuptial song, which primarily respected Solomon's marriage with the daughter of Pharaoh; and that it probably has a prophetic reference to the conversion of the Gentiles, and the final aggrandizement of the Christian Church.
Verse 1. My heart is inditing a good matter] רחש rachash, boileth or bubbleth up, as in the margin. It is a metaphor taken from a fountain that sends up its waters from the earth in this way. The Vulgate has eructavit, which is most literally translated by the old Psalter: Mi hert ryfted gude word. [Anglo-Saxon] My heart belcheth. - Anglo-Saxon.
I speak of the things which I have made touching the king] אמר אני מעשי למלך, literally, "I dedicate my work unto the king." Or, as the Psalter, I say my werkes til the kyng. This was the general custom of the Asiatic poets. They repeated their works before princes and honourable men; and especially those parts in which there was either a direct or constructive compliment to the great man. Virgil is reported to have a part of his AEneid before Augustus, who was so pleased with it that he ordered ten sestertia to be given him for every line. And the famous Persian poet Ferdusi read a part of his Shah Nameh before Sultan Mahmoud, who promised him thirty thousand denars for the poem.
My tongue is the pen of a ready writer.] I shall compose and speak as fluently the Divine matter which is now in my heart, as the most expert scribe can write from my recitation. My tung of maister swiftly wrytand. "That es, my tung is pen of the Haly Gast; and nout but als his instrument, wham he ledis als he wil. For I speke noght bot that he settis on my tung; als the pen dos noght withouten the writer. Swyftly wrytand, for the vertu of goddes inspiracioun is noght for to thynk with mons study, that he schewes til other of the purete of heven; that es some for to com that he wrytes." - Old Psalter.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16, 17 Psa 45:1. My heart is enditing a good matter…
Psa 45:1. My heart is enditing a good matter — I am about to utter, not rash, vain, or foolish, much less false words, but such as proceed from my very heart, and most cordial affections; and are the result of my most deliberate and serious thoughts: things not only pleasant and delightful, and fit for the nuptial solemnity here intended, but excellent, as the word שׂוב, tob, often signifies: or holy and spiritual, as it is most commonly used: things heavenly and divine, and full of majesty, as is manifest from the matter of the Psalm. Surely this magnificent preface is too sublime and spiritual for such a carnal and earthly subject as Solomon’s marriage with Pharaoh’s daughter. The word רחשׁ, rachash, here rendered is enditing, properly means boiling, or bubbling up, and is here used metaphorically, for meditating deeply, with fervour and vehemency, in allusion either to water boiled over a fire, or else springing forth from a fountain. I will speak of the things I have made — Hebrew, מעשׂי, magnasi, my work, or composition; touching the king — The King Messiah and his government. The Hebrew, למלךְ, lemelech, is literally, to the king, and the clause is translated by the Seventy, λεγω εγω τα εργα μου τω βασιλει, I rehearse my works to the king. My tongue is the pen of a ready writer — That is, as some interpret it, “I will recite what I have composed with so much fluency, as shall equal the style of the most skilful and diligent writer.” Or, rather, he means, I am but the pen or instrument in uttering this song. It has another and higher original, namely, the Spirit of God, by whose hand this pen is guided.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–17 My heart is inditing - That is, I am…
My heart is inditing - That is, I am engaged in inditing a good matter; though implying at the same time that it was a work of the heart - a work in which the heart was engaged. It was not a mere production of the intellect; not a mere work of skill; not a mere display of the beauty of song, but a work in which the affections particularly were engaged, and which would express the feelings of the heart: the result or effusion of sincere love. The word rendered is “inditing” - רחשׁ râchash - is rendered in the margin, boileth or bubbleth up. It means properly to boil up or over, as a fountain; and the idea here is that his heart boiled over with emotions of love; it was full and overflowing; it found expression in the words of this song. The Hebrew word does not occur elsewhere in the Bible.
A good matter - literally, a good word; that is, it was something which he was about to say which was good; something interesting, pure, important; not only a subject on which his heart was engaged, but also which was worthy of attention.
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I speak of the things which I have made - literally, “I say my works to the king.” That is, My work - that which I meditate and am about to compose - pertains to the king.
Touching the king - He is to be the main subject of my song. Compare the notes at Isa 5:1. If the remarks made in the introduction to the psalm are correct, then the “king” here referred to was the future Messiah - the great personage to whom all the writers of the Old Testament looked forward, and whose glory they were so anxious to see and to describe. Compare the notes at 1Pe 1:10-12.
My tongue is the pen of a ready writer - Let my tongue in speaking of him be as the pen of a rapid writer. That is, let my tongue rapidly and freely express my thoughts and feelings. The word rendered “pen” - עט ‛êṭ - means a stylus, usually made of iron, used for the purpose of inscribing letters on lead or wax. See the notes at Job 19:24. The idea is that the psalmist’s mind was full of his subject, and that he desired to express his thoughts in warm, free, gushing language - the language of overflowing emotion.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 45
Psalms 45
To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A song of loves
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1 My heart is inditing a good matter:
I speak of the things which I have made touching the King:
My tongue is the pen of a ready writer.
2 Thou art fairer than the children of men:
Grace is poured into thy lips:
Therefore God hath blessed thee for ever.
3 Gird thy sword upon thy thigh, O most Mighty,
With thy glory and thy majesty.
4 And in thy majesty ride prosperously,
Because of truth and meekness and righteousness:
And thy right hand shall teach thee terrible things.
5 Thine arrows are sharp
In the heart of the King’s enemies;
Whereby the people fall under thee.
6 Thy throne, O God, is for ever and ever:
The sceptre of thy kingdom is a right sceptre.
7 Thou lovest righteousness, and hatest wickedness:
Therefore God, thy God, hath anointed thee
With the oil of gladness above thy fellows.
8 All thy garments smell of myrrh, and aloes, and cassia,
Out of the ivory palaces, whereby they have made thee glad.
9 Kings’ daughters were among thy honorable women:
Upon thy right hand did stand the queen in gold of Ophir.
10 Hearken, O daughter, and consider, and incline thine ear;
Forget also thine own people, and thy father’s house;
11 So shall the King greatly desire thy beauty:
For he is thy Lord; and worship thou him.
12 And the daughter of Tyre shall be there with a gift;
Even the rich among the people shall entreat thy favour.
13 The King’s daughter is all glorious within:
Her clothing is of wrought gold.
14 She shall be brought unto the King in raiment of needlework:
The virgins her companions that follow her shall be brought unto thee.
15 With gladness and rejoicing shall they be brought:
They shall enter into the King’s palace.
16 Instead of thy fathers shall be thy children,
Whom thou mayest make princes in all the earth.
17 I will make thy name to be remembered in all generations:
Therefore shall the people praise thee for ever and ever.
EXEGETICAL AND CRITICAL
Contents and Composition. In regard to the Title, see Introduction § 12, 13; § 8, 3; § 2. After a preface Psa_45:2-3 in which are expressed both the elevated feelings of the poet, and the dedication to the king, of his song, so remarkable for its contents and structure, he begins, in a direct address to him, the praises of the king, his beauty, his grace, and the permanent blessing of God resulting therefrom. He then (Psa_45:4-6) calls upon Him to arise in his royal majesty and might, which in the struggle for truth and righteousness, must ever be victorious. This promise of victory, in which the call to contest is implied, is in (Psa_45:7-8), connected with the theocratic position of the king, and in consequence of this, there is vouchsafed to him a divine blessing, a greater fulness of joy than falls to the lot of other rulers. The description of his royal possessions and joys, naturally comes in here (Psa_45:9-10), and prominent among these is the Bride standing on his right hand. This consort of the king (Psa_45:11-13), is exhorted, in a paternal manner, to forget her home, to devote herself to the king as her Spouse and Lord, and to think of the advantages, she will thereby secure. In the midst of the description that immediately follows, of the queen as attended by her maidens and introduced to the king, there is a direct address to the king himself, and the promise is given that he shall have worthy descendants and everlasting glory (Psalm 45:17, 18). As in the preface, so in the song itself, the king in his glory and happiness is the special object of praise. But his relation to his consort introduced to him as his Bride is not here treated as simply one of the many happy circumstances of his life, as if the Psalm was only an ode to the king (De Wette); or as if it were merely a eulogy of the royal glory of Solomon (Hofmann). The references to a marriage come out, indeed, very prominently, yet it would limit it too much to regard it as merely a bridal song (Most comment, from Calvin to Hupfeld); yet the occasion of the ode must have been the nuptials of a king (Heng., Hitzig). Neither the marriage of the Syrian King Alexander to the daughter of the Egyptian queen Cleopatra, in Ptolemais, recorded 1Ma_10:57, nor that of a Persian monarch (Rosen., De Wette) can be the one alluded to on account of the theocratic references in the Psalm. For the same reason we should not—as often happens in historical exposition—treat that Messianic idea of it which prevailed both in the Synagogue and in the Christian church, merely as an allegorical paraphrase made by a later age, whereby a song originally belonging to profane literature, obtained a place in the sacred canon, and was used in congregational worship. Such an allegorical paraphrase is necessary only when this Messianic conception is a direct one, (Chald., Kim., Geier, and most older Commentators, more recently Heng., and Bohl),—a paraphrase which regards this Psalm as having reference to the spiritual nuptials of the Messiah with the Jewish people, and such Gentile nations as were united with them. But this view of it is self-contradictory, and is consistent neither with the text nor with history (Kurtz). It, however, makes little difference whether we regard this poetico-prophetic description of the Messianic condition of things under the figure of nuptial relations, as an independent conception, or seek for its historic ground in the marriage of some Israelitish monarch. In either case, the main point is this, that the Bride is a Gentile princess. But how could she, in the Old Testament, represent God’s people Israel? And, how could her maiden companions who are brought with her before the king, symbolize those Gentile nations that are united with Israel and converted to the heavenly King, even if we understand this introduction to the king as meaning his marriage with all these virgins? Or perhaps these metaphors may be a prediction that the “fulness of the Gentiles shall enter the kingdom of God.” If so, there would be no allusion to the full conversion of Israel, since according to Rom_11:27, this is to follow the conversion of the Gentiles. We must, therefore, regard the covenant people among the queens who are already in the king’s palace, when she who is to be the first consort makes her entrance. Who then is meant by this Bride? And how can we reconcile what is here said of her, with other prophetic and historic accounts of Israel’s relation to Jehovah, and to the Gentile nations? The New Testament images of the marriage of the King’s son, and of the Lamb cast no light upon this point; for this last named marriage is the conclusion of the entire historical development of the union thus symbolized, and which reaches into eternity. But the text refers us to a history which was still in progress. We may add that a free use of the other parables and symbols bearing upon this subject is equally inadmissible. Such a use of them would be allowable if we occupied the standpoint of the completed relation of the New Testament on this head, because it refers not only to Jehovah’s marriage with His covenant people, but to Christ’s relation to His Church which is composed of Gentiles and Jews. In the Old Testament, however, the future union of Jehovah with the Gentiles, and the union of Messiah with them and with Israel, is never set forth under the figure of a marriage contract. And the New Testament when it employs this figure, never uses the expressions of this Psalm. The Psalm is quoted in the New Testament as a Messianic one,—a view of it which the Sept. and Chald. show had long obtained,—but it is quoted Hebrews 1 not in connection with any marriage of Messiah, but to exhibit His theocratic position and purposes. Now all this is overlooked by those who consider this marriage of the King as a type of Christ’s union with His Church (Calvin, Clericus, Ven. Stier, and in part Del.). Most of these expositors pass from the typical to the directly Messianic view, by assuming, that Messiah is spoken of sub figura Salomonis. But we maintain that this Psalm speaks of an actual historical event, because it makes that event the occasion of its praising the king, and because it purposely uses expressions which show that he is not only a member of the royal house of David, but that he is also to carry out a definite Messianic prediction, and to be the instrument of its historic fulfilment. In this view of it we can understand how this person would, in the history of Redemption, hold the place of a type for the later Church,—a type having a prophetico-messianic sense, which is really in the original text, and which a proper translation would bring out (see the Exposition.)—Hence we cannot suppose that the marriage of Ahab and Jezebel of Sidon (Hitzig), nor that of Joram the son of Jehosaphat and Athalijah (Del.) was the historical origin of this Psalm. The best view is that which connects it with the marriage of Solomon, not to an unknown Tyrian princess (Hupfeld), but to the daughter of the king of Egypt, 1Ki_3:1; 1Ki_9:24 (Calvin, Grotius, and most others). Since the historical references in the Psalm itself are by no means decisive, as the exegesis will show, the internal grounds appear to be all the more weighty. These, however, do not oblige us to regard David as the author of the Psalm (Böhl), who is supposed to have given it to the Korahites for use in public worship. There is no ground for referring it to the early days of Jeroboam II. (Ewald).
Psa_45:1. My heart is inditing.—The Heb. word (רָהַשּׁ) occurs only here, and signifies to “boil up or over.” It denotes either the ebullition of the full heart in a way analogous to the motion of boiling water (Symm., Calvin, J. H. Mich., and many others, on account of the noun, Exo_2:7; Exo_7:9), or the outflow of speech like that of a stream from a fountain, (Sept., Syr., Jerome). The translation “to” instead of “of” seems to point to the latter sense. In the Hebrew we have the accusative, which in the latter case must be taken as the productive accusative, while in the former, in the way usual with redundant verbs, Psalms 119, 121. The “good word,” (or good matter) is so not simply in form, i. e., a fine speech, nor is it exactly a Messianic word, Isa_52:7; Jer_33:14; Zec_1:13, but one “most excellent,” both in structure and contents, conveying the idea of one who is congratulating another, Jer_29:10.—All the older translators take the first and second verses as one sentence, but the authors of the Heb. accents divide them into two. The participle is placed first, because the emphasis is on the “speaking;” but the person speaking is also emphasized, because of the sublime consciousness that his poem is intended for a king. If we take מַעְשַׁיַ as a plural, denoting heart and tongue, “works” (Hengstenberg) are not to be included, as if the Psalmist had vowed to devote all that he did to the service of the king; nor are the later poems of David so designated,—those which the aged king connects with Solomon, and the Messiah as represented by him, (Böhl); but they are rather to be viewed as poetical productions of the speaker (Del.), with no special reference in the thoughts or the verses (De Wette). Still, as the song in question is the Psalm before us, it seems to be proper to adopt the singular form of the word as in Job_35:10; Num_20:19, whether we translate it “my doing,” 1Sa_19:4 (Hitzig), or “my poem” (Hupfeld), like the Ποίημα of Symm. We prefer the more general term “work,” thus also preserving the substantive form of the word. The translation to “a king” is in sense and structure more exactly according to the text than the equally possible one of to “the king.” In the latter case the word with the article may be treated like a proper name. The version, “I speak (or sing) my song to the king” (Hupf.), follows the older translations. But there is no reason for connecting these words with the previous line, “my heart boils over, I am speaking a good word” (Böttcher). As the tongue utters that of which the heart is full, and as the heart is here represented as being in a state of great excitement, as it were, boiling over, the meaning of Psa_45:2 rather is, the unobstructed gliding along of a pen in the hand of a ready writer (Sept., Cal., Geier, Heng., Hup., Del.), than the beautiful display of the skilful writer (Hitzig and others), although the sense of “expert,” “skilful,” is not only sustained by the cognate dialects, but by Ezr_7:6, and perhaps by Isa_16:5; Pro_22:29. [Alexander: Although particular expressions in this verse may be obscure, its general import is entirely unambiguous, as an animated declaration of the writer’s purpose, and a preface to his praise of the Messiah.”—J. F.]
Psa_45:2. Thou art fairer,etc.—The passive form of the Hebrew word is unusual, and is variously explained. It is certainly intended to present a pictorial climax of the idea of that beauty with which the king is so pre-eminently endowed. Elsewhere prominence is given to the physical beauty of individuals, e. g., Saul, David, Absalom (1Sa_9:2; 1Sa_10:23; 1Sa_16:12; 2Sa_14:25), and “grace playing around the lips” is quite as significant as the expression of the eye. But can such traits in themselves (comp. Pro_30:31) be the ground of a Divine blessing, or, as in this place, the ground of a blessing of eternal duration? Expositors deny that they can be. But how can they help themselves? Some (Calvin, Stier and others) take “therefore” in the sense of “because,” thus making these features the consequence of the blessing; but the usus loquendi will not admit of this. Others (Heng., Kurz) say that the “fairness” is a symbol and reflection of spiritual perfection, a manifestation of mental and moral beauty. But the text neither speaks of this last, nor of that absolute moral conduct, which is necessary to make this expression of inward beauty the ground of a blessing. For even if we take Psa_45:3 in the sense of gracious speech (see Isa_50:4; Luk_4:22), we must not overlook the fact that the text presents this graciousness as a Divine gift, perhaps as an unction, and that the idea of absoluteness or independence is still wanting, even if we render it “because thy lips overflow with gracious, loving words” (Böhl), therefore, etc. As little does it satisfy us to be told that one gift draws after it the other—that we must not press the nexus causalis (Hupfeld)—or assume that “therefore” indicates the foundation, not of the blessing itself, but of the consciousness of it (Del.).—I therefore emphasize “beauty,” as meaning not only that it is given by God, but also that it is of a superhuman kind. Such an endowment betokens a grand and peculiar destiny,—it intimates that God not only will bless such a king (De Wette), but that he has already blessed him in this way, viz., that on account of this endowment He has appointed him to be the mediator who is to convey and give effect to that blessing of Abraham and David which is eternal in its duration and strength, and which makes those blessed, who with him and like him are blessing others. Thus the difficulty is removed—the connection of the passage with Psa_45:7 and its Messianic meaning become the clearer. [Perowne:Therefore, i. e., beholding this beauty and this grace, do I conclude that God hath blessed thee forever.—Alexander: The first word in Hebrew is a reduplicated form, expressing the idea with intensity and emphasis. Grace, in Hebrew as in English, denotes both a cause and an effect; in this case, grace or beauty of expression, produced by Divine grace or favor, and tending reciprocally to increase it. On any hypothesis, except the Messianic one, this verse is unintelligible.—J. F.]
Psa_45:3-4. Gird thy sword.—This verse can be used to show that there is here no reference to Solomon, only by forgetting that both Gideon and David (Jdg_6:12; 1Sa_16:18) were styled Gibbor (Mighty One), before they had accomplished any warlike deeds; or by supposing that in this passage the king is simply called upon to prepare for a war, in which victory is promised him (De Wette); or by denying that there is here, in a poetic form, a description of the king’s readiness for war, and the certainty of his victorious career (Cal., Rosen., Hup.). This description is not simply a suitable close to that of the beauty of the royal bridegroom, in an ode to him (Hup., Hitzig), and which in no way depends upon the question whether he has already manifested or ever shall manifest these martial qualities, but it strikingly brings before us the circumstances which surround the king, who has received from God a theocratic position and task, which he is to maintain and execute in the world. He must be equipped for conflict, and certain of victory. The terms “majesty and glory” are only weakened by the translation “ornament and adornment” (De Wette), as if they were epithets of the sword. They are rather descriptive of that radiant splendor of majesty, that Doxa, which (calling for praise and revealing His glory) beams around the heavenly (Psa_96:6; Psa_104:1; Psa_111:3; Job_11:10) and the theocratic king (Psa_21:6; Psa_8:6). These words, therefore, are not in apposition to the “sword,” as the symbol of majesty (Heng., Hupfeld), but they indicate with what the king should gird himself, beside the sword. A similar image is used in Psa_30:12; Psa_132:9; Eph_6:14; 1Pe_1:13.—The word that follows וַהַדָרִךָ, which is the echo of what precedes, and is linked to it like the notes in a musical scale (Maurer, Böhl), cannot possibly be taken as simply strengthening it, as if the sense was—“yes, thy ornament is really thy ornament” (De Wette); nor can it be grammatically rendered “in thy ornament,” as most expositors do. Or, if we regard it as a nominative absolute (Hengsten.), or as the accusative to define more plainly the succeeding verb (Del.), the otherwise rapid movement of the Psalm would be checked and crippled (Hitzig). It is therefore, on critical grounds, suspicious. But as the word is found in all the older versions, its absence from Codd. 39, 73, Kennicott, proves nothing, and it is a mere assumption to say that it has been interpolated into the text by the repetition of the previous word (Olsh., Hup., Bött., Del.). By a change of the Hebrew points, Hitzig makes the word וַהַדרְך, which he renders “steps forth.” This is ingenious, but the Septuagint and Vulgate while following this reading, have translated the word “bend,” i. e., the bow. We should find here following the verb an accusative of the object, if the sense was “to take aim” (Ewald). Other later commentators maintain that the fundamental idea is “break through,” which, when applied to plants, has the sense of prosperare, and being by ancient expositors erroneously applied to men, occasioned the inadmissible translation, “be happy.”—“Riding” refers to the use of the war-chariot, or of the battle-horse. The older critics (Kim., Calvin, Ven.) connect the following words closely with “upon the word of truth.” Others (Chald., Geier, Rosen.) understand al-debar as in Psa_79:9; 2Sa_18:5, as indicating the object, of the combat, i. e., for the sake of the truth. Others (Luther, Mendelsohn, Hengstenberg) explain it, needlessly, as a metonomy for the representative of truth, i. e., “the truthful and the meek,” or “the oppressed and the righteous.” The same may be said of the explanation, “in matters, or in favor of truth and oppressed righteousness” (Böhl), or “oppression” (Del.); also, “for the sake of faithfulness (which maintained peace), and pious innocence” (Hitzig). It is, perhaps, more in accordance with the context and the use of language to interpret the passage as indicating the reason of the victorious riding forth of the theocratic king, which, however, is not his moral qualifications of fidelity, justice and meekness (Hupf., Camp.), on account of which he merits the victory, but God’s truth, meekness, and righteousness, by which this theocratic servant and Messianic representative is sent into the world-historic struggle, and is led to final triumph. The compound noun (an intermediate form between the construct and the absolute state) must not be resolved into two distinct ideas, placed side by side (De Wette), the original position of which may have been the reverse of what it now is (Olsh.),—a reading which is found in some codices. It is that “righteousness” whose germ is gentleness (Heng.), or, more precisely, “condescension,” as in Psa_18:36, where God’s gentleness is spoken of; compare also Isa_11:4; Psa_72:4; Jer_2:3. The “hand,” the ordinary instrument of action, is here represented as a “teacher,” because by the performance of terrible deeds it reveals a power hitherto concealed, of which its possessor had not been conscious. [Alexander: The two words (honor—majesty) are constantly employed to denote the Divine majesty (Psa_96:6; Psa_104:1; Psa_111:3), as distinguished from that of mortals (Job_40:10), or as bestowed upon them by special Divine favor. The first of the two is separately used to signify specifically royal dignity (1Ch_29:25; Dan_11:21).—Perowne: “Thy glory and thy majesty,” a second accusative not in apposition with “thy sword,” but dependent on the verb “gird on” in the first clause.—“Ride on prosperously,” lit., “make thy way, ride on,” the first verb being used adverbially, to add force to the other (Ges. § 142, Oba_1:1).—Alexander: “Thy right hand” as the seat of martial strength and aggressive action. “Shall girdle” or point the way, the proper meaning of the Hebrew verb, which, like other verbs expressing or implying motion, may be followed directly by a noun, where our idiom would require an intervening preposition.—The insensible transition from the imperative to the future shows that the former was really prophetic, and that the prayer of this and the preceding verse is only a disguised prediction of Messiah’s triumph, as one going forth conquering and to conquer.—J. F.]
Psa_45:6-7. Thy throne.—“Thy God-throne.” This construction, which the slat. construct., through the suffix, separates from its genitive, is supported by Lev_6:3; Lev_26:42; 2Sa_22:23; Hab_3:8; Jer_33:20; Eze_16:27; Psa_35:19. And that the idea as thus expressed is in accordance with grammatical rule, is proved by 1Ch_29:23, where the throne of the Davidic dynasty is plainly called “the throne of the Lord” (Jehovah). And it is based upon the theory that the king of Israel is designed to be the visible representative of the invisible Ruler to the covenant people (Hupf., Kurz). Jehovah sits upon His throne forever. His throne is from generation to generation, Lam_5:19. We cannot simply transfer this predicate to the personal dominion (Heng.) of the theocratic king, and so give the passage an immediate Messianic reference. But it might properly be transferred to his throne, after the prophecy in 2Sa_7:13 had been promulged; compare Psa_89:5. (Hupfeld erroneously adds Psa_21:5; Psa_72:5). If it be objected on grammatical grounds that ôlam-va-çd is nowhere else used as a predicate, we may still render the clause “thy throne is a throne of God forever and ever” (Aben Ezra, Hitzig, Ewald). This is better than the rendering “thy throne is Elohim” (Doederlein). It is also hazardous to supply a possibly lost verb, and make Elohim the subject of the sentence—“Elohim has founded thy throne” (Olshausen). The old view of Elohim as a vocative (Stier, Heng., Del., Böhl) rests upon strong grammatical grounds, and warrants the direct Messianic exposition. But in the Korahitic Psalms, as also in the Chald., Targ., Elohim stands for Jehovah. This might induce us to regard the address as made to God Himself. But whether Elohim Elohicha is taken as Elohim in a vocative sense, or as corresponding to the usual Jehovah, the following verse proves that the address is to the king, and other statements show that not the Messianic but the theocratic king is meant. He, however, cannot be addressed as Elohim—Jehovah. Such an address would involve a sense very different from that in which Elohim is applied to kings as the representatives of God on earth (Psa_82:1; Psa_82:6); compare Joh_10:35, especially in their judicial character (Exo_21:6; Exo_22:7; Psa_138:1). Hence Heb_1:8, where the Greek text has the vocative, may properly be quoted in proof of the divinity of the person addressed. Nor is there in this any difficulty in regard to the Messiah. According to Isa_9:5, He shall be called El Gibbor (the Mighty One)—a name often applied in the Old Testament to Jehovah; and in Jer_23:6 he is styled Jehovah Zidkenu (the Lord our righteousness). This designation, the dogmatic importance of which is unjustly denied by Hupfeld, is historically vindicated by the fact that, in connection with it, mention is always made of a descendant of David,—so that finally David’s house shall be as Elohim, as Maleach Jehovah—“the angel of Jehovah, or the angel Jehovah” (Zec_12:8). The contents of this Psalm, however, show that Messiah is not directly addressed. Nor has the anointing mentioned in this place any relation to his name. The question here is not about the consecration of the king, as he enters upon the functions of his government, nor of his being replenished with the Holy Spirit, of which the anointing with oil was the symbol; but this last is here used as the symbol of joy, Isa_61:3; Psa_23:5; Psa_104:15. It does not precede his righteous administration as its source, but follows it, as its final, abundant, and Divine reward. Isa_61:8; Psa_5:5. It is uncertain whether the phrase “thy fellows,” as in 2Ch_1:12, is to be understood of other kings (as most expositors take it), or of the friends and companions of the bridegroom (Stier, Hupfeld).—[Perowne: “Thy throne, O God!” This rendering seems, at first sight, to be at variance with the first and historical application of the Psalm. I conclude, therefore, that in the use of such language the Psalmist was carried beyond himself, and that he was led to employ it by a two old conviction in his mind—the conviction that God was the King of Israel, combined with the conviction that the Messiah, the true King, who was to be in reality what others were but in figure, was the son of David.—Alexander: To avoid the obvious ascription of divinity contained in the first clause, two very forced constructions have been proposed: 1. Thy throne (is the throne of) God forever and ePsalm Psa_45:2. Thy God throne (or Divine throne) is forever. But even admitting, what is very doubtful, that a few examples of this syntax occur elsewhere, the sense thus obtained is unsatisfactory and obscure,—and this is still more true of that afforded by the only obvious or natural construction besides the one first given, thy throne is God forever and ever.—Barnes:Thou lovest righteousness. The word “God” is rendered in the margin “O God, thy God hath anointed thee.” According to this construction, the thought would be carried on which is suggested in Psa_45:6, of a direct address to the Messiah as God. This construction is not necessary, but it is the most obvious one.—J. F.]
Psa_45:8-11. All thy garments smell of myrrh.—In the third word the vav is omitted as is often done in the enumeration of things of the same kind. (Deu_29:22). The nuptial garments are as thoroughly perfumed by these spices, as if they had been made of them. (Heng., Hup., Hitz.). Their costliness is increased by their having been brought from distant lands. Myrrh, a balm:—Cassia, a bark similar to cinnamon, from Southern Arabia; Aloes, for the purpose of fumigation, from India. The mention of ivory palaces might remind us of these countries, if we could refer the doubtful word Minnî to the Mynaeans in South Arabia, who according to Diod Siculus 3:47, had houses ornamented with ivory, or to the Armenians who were early celebrated for their commerce, Jer_51:27. (Chald.); but we must then translate the following verse—“out of Armenia’s ivory palaces, king’s daughters make thee glad.” (J. D. Mich., Knapp, Muntinghe); or (according to more Ancient critics, Rosenmüller) “art made glad with presents.” In this case we must suppose a Persian king to be alluded to, (De Wette) because, according to Herodotus 3:93, to such kings, the Armenians were tributary. We might naturally think that these costly articles were obtained through the agency of traders, and we need not change the translation “palaces” into that of “chests” (Böhl) since Hêkal is generally taken in the sense of a capacious vessel (Sept., Kimchi, Vatablus, and others), just as Bottim is in Exo_25:27; Exo_36:29; Isa_3:20. But all this is far fetched. We are prepared to find here something notable in regard to the marriage of the king, and not a mere enumeration of his costly possessions. The latter idea would be possible only if the version were “in” ivory palaces. We might then consider Minnî as only a shortened form of Minnim i.e., strings, or stringed instruments Psa_150:4. For though examples of such a defective plural are wanting, nearly all commentators since Sebastian Schmidt consider such a plural form as possible, and as in fact here used. But as the rendering “out of” cannot be avoided, it is also generally conceded that the allusion is not to the beauties of the royal palace into which the bride is led (Hup.), but to the palace of her father out of which a procession issues to greet the royal bridegroom (Maccab. 9:37; Pro_2:17, with the music usual on such occasions. In this view, it is useless to inquire whether Solomon had only a throne adorned with ivory (1Ki_10:18); or also a tower of this sort (Son_7:5); or even a palace, since it is plain from Amo_3:15, that there were several such houses in the kingdom of Israel, as well as the ivory beds mentioned Amo_6:4 (Hup.). It is equally needless to ask whether, because such a palace is not mentioned as having been the residence of Solomon, while Ahab is said to have had one (1Ki_22:29), the reference is to this latter king (Hitzig), or to his daughter (Delitzsch). The plural does not indicate the various residences of the many brides here called “queens,” afterwards “companions,” and who are the types of the Gentiles (Heng.). It is simply intended to set forth in poetic form, the splendor of the palace into which the king, (who already has in his harem kings’ daughters, perhaps the daughters of neighbors (Kurtz) who though neither vanquished nor tributary princes (De Wette), were inferior to him,) now brings the principal consort, who takes the place of honor at his right hand (1Ki_2:19) resplendent with gold of Ophir, the most precious kind of gold known in Jerusalem in David’s time. (1Ch_29:4). Hence we do not favor the interpretation that once prevailed, based on the older versions, which regarded Minnî as a preposition with the Yod paragogic, in the sense of “out of them,” or to give emphasis to it, “out of it thou art made glad.” (Heng). The rendering “more than ivory palaces, yea more than they, art thou made glad by them” (Hofmann) gives an undue importance to the palaces as well as the garments. The same is true of the translation “a number of them i.e. more than one make thee glad.” (Bott.).—The title of the principal consort Shegal is used in Neh_2:6, of a Persian, and in Dan_5:2 of a Chaldean queen. But this is no certain proof that the Psalm belongs to a later period, for in Jer. 12:18; 29:24; 2Ch_15:16, we find the usual and more comprehensive word Gebirah, “mistress” (applied also to the king’s mother) still in use, 1Ki_11:19; 1Ki_15:13. Nor can we admit the foreign origin of the word, for in its sense of “concubine” it is found in 1 Kings 5:30, and as a verb in Deu_28:30. The opinion of Bohl that the king’s daughters belonged to her retinue, and were clothed with ornaments presented by the king, founded upon the translation “Kings’ daughters go about in thy ornaments,” (Sept., Luth., many Ancient critics, Hofmann) is not confirmed by the text. The retinue of virgins (Psa_45:14) holds a different position from that of the king’s daughters (Psa_5:11). These already form part of the king’s “treasures.” (Bött., Hup.). They belong to his “dear ones,” i.e. his appreciated women, (the Rabbins, Calvin, and others, Del.), or his “little favorites and treasures” (Hitzig). We might also call them his “magnificent ones.” only that we must understand it in the sense of those who are “magnificently arrayed.”
[Perowne:King’s daughters. As polygamy had only the permission, not the sanction of God, it may seem strange that this should be mentioned as a feature in the splendor of the monarch. But polygamy was practiced by the best of kings; and the Psalmist is describing the magnificence of an Oriental court such as it actually existed before his eyes, not drawing a picture of what ought to be in a perfect state of things.—Alexander:Daughters of kings (are) among thy precious ones; stationed is the queen at thy right hand, in gold of Ophir. Precious, dear, not in the sense of beloved, which the Hebrew word never has, but in that of costly, valuable, which it always has. Stationed, not simply stands but placed there, as the post of honor.—Ophir, one of the places to which Solomon’s ships traded with the Phenicians (1Ki_9:28; 1Ki_10:11; 2Ch_8:18; 2Ch_9:10). Its situation is disputed, and is of no exegetical importance.—J. F.].
Psa_45:12. And the daughter of Tyre.—Most interpreters with the older versions explain this to mean the inhabitants of Tyre. In Isa_23:12, Tyre is personified as a daughter (the daughter of Zidon). Here the plural form of the verb which follows, brings out the idea of numbers, who are described as the richest among the people, while some suppose that they are the poor among the people mentioned in Isa_29:19. There is no mention of homage or tribute paid by the Tyrians to Israel, as there is no historic ground for supposing that such homage was ever rendered by them. It is simply declared that as a recompense for the Bride’s devotion to the king of Israel, he promised, that to gain her favor, the richest men, the neighboring Tyrians should bring her presents. A few critics (Jerome, Hitzig, Hupfeld) notwithstanding the “and” take the words in a vocative sense—“O daughter of Tyre!” But this would make the bride the daughter of a Tyrian king, to whom the rich men of the Israelitish nation should do homage by bringing presents to her. It is possible but by no means certain that this might become the basis for the historical interpretation. But even the common exposition involves so many grammatical difficulties, and such too is the structure of the verse, that a defect in the text is quite probable. (Camp.).
[Barnes:The daughter of Tyre. In the time of the Psalmist it was probably the most wealthy and luxurious commercial town then existing: and it is referred to here as meaning that persons of highest rank, and of the greatest riches, and those surrounded most by affluence and luxury, would come to honor the king. Even the daughter of the magnificent prince of Tyre would deem it an honor to be present with a gift becoming her exalted station. Even the rich, etc. The sense here is, the richest of the nations shall make court to thee with gifts.—J. F.].
Psa_45:13-15. Within (Psa_45:14,) i. e. the interior of the palace,—not that of her consort, seated upon the throne (Gesen.), but the palace of her father from whence, after the conclusion of the marriage and the exhortations and promises made to her, the festive procession goes to the residence of her spouse. The explanation of the term as denoting the internal disposition of the bride (Luth., J. H. Mich., Stier), with a reference to 1Pe_3:3, has led to many typical and edifying applications. Certainly this sense suggests a more striking contrast with the splendor of her garments, than the supposed allusion to her personal beauty (Grot.). Hitzig translates 5:15, “upon cushions of many colors.”—The virgin companions who enter the palace at the same time with the newly married couple, with festive songs and dances are not bride’s maids, but belonged to the household of the young queen, and according to oriental custom, were upon her marriage transferred to the possession of the king. Of royal virgins, who are to be married to the king (J. H. Mich., Rosen, Heng.) there is no mention in the text. The benediction of their descendants, who should not only occupy the palace of their fathers, but resemble them in virtue, (Hupf.) may be rendered “princes in the whole land.” There is perhaps a reference to the fact that Solomon divided his kingdom into twelve governments. 1Ki_4:7. David, before him had made his sons princely governors (1Ki_22:26; Zep_1:8), (Sarîm): and at a latter period, probably for a like reason Rehoboam placed his sons in charge of fortified cities (11:23). The larger view and application of these words as a prediction of the future spread of the Theocracy over all the earth is warranted by the promise that the name of this king shall be kept in the living remembrance of the Church through all generations, by her songs, and that through them, all people would come to know and forever praise him. (Psa_72:17). This is not hyperbolical flattery (De Wette) but a promise due to the Theocratic king.
[Perowne:Gladness. Lit., “Joys,” the plural denoting fulness and manifoldness.
Psa_45:16 and those immediately preceding are, to my mind, evidence sufficient that this Psalm cannot as a whole, be regarded as prophetical of the Messiah. It seems far wiser to me to acknowledge at once the mixed character of such Psalms as this. It does speak, no doubt, of One who is higher than the kings of the earth, but it does so under earthly images.—The sacred poet sees the earthly king and the human marriage before his eyes, but whilst he strikes his harp to celebrate these a vision of a higher glory streams in upon him. Thus the earthly and the heavenly mingle. Alexander:I will make thy name to be remembered. The Psalmist speaks as one in a long series of inspired heralds, and in behalf of all. The form of the festival implies fixed determination and involves a pledge.—J. F.].
DOCTRINAL AND ETHICAL
1. He who has a good message to deliver may well feel his heart swell with loving sympathy and grateful joy because God has chosen, called, and prepared him for such an errand. The depth of the sentiment will be proportioned to the dignity of the person to whom he is sent, and the importance of the message he has to deliver. But whoever may be the one addressed, if the message is important, its form of expression is not a matter of indifference;—the good word should have a good place.
2. If a man has superior endowments, he should consider them as a gift of God, and receive them as an ornament from the hand of God, bestowed upon him not that he may boast of them, or glorify himself, but that he may direct his life to the attainment of those ends for which God has chosen him, fitted him specially, and sent him into the world. The richer and more varied these gifts, and the higher the position in which God has placed him, the greater is his responsibility, and his obligation to regard himself as the servant of the Most High, and to use these advantages and blessings as the means of fitting himself to seek, that God’s will may be done on earth as it is in heaven, and that the kingdom of God through His abiding blessing, may overcome all the enemies it encounters in this world.
3. When princes adorn their persons with ornaments suited to their high rank, especially on festive occasions, they should do so not for the sake of vain glory, but, on the one hand, to command respect and admiration for the majesty of their office, and on the other, to lead the thoughts of men up to the eternal throne of God, from whom all blessings come, both to princes and their people. Of this throne, princely dignity and rank are an earthly image. By the effectual power and grace of God, all kingdoms are founded, princely dynasties become durable, and governments are stable. And the kingdom of God has been brought into this world, is kept in it, and extended over it, for the purpose of bringing high and low into its service.
4. Marriage as a divine ordinance is fraught with honor and joy, and even with a cross is blessed. As it introduces new relations, so it involves various new tasks and duties; and to these it is proper that the Christian pastor should call attention, in the way of exhortation and comfort, especially as it has been chosen to be a symbol and type of the mysterious union of God and His people, of Christ and the Church. But in dealing with it in this aspect we should not go beyond the example of the Scriptures.
5. Mutual conjugal devotion, involves, no doubt, many pains and sacrifices, but the love and obedience which are its essence, according to God’s promise, secure great blessings. Among these blessings are, the influence upon contemporaries, the preservation of the race by means of well trained children, and the leaving behind us a good name which may excite others to emulate us. But we must not forget that as the glory of the King in the kingdom of God infinitely surpasses all human glory, so no human name can be put upon a par with His. The Church is called upon to make a proper acknowledgment of His divine nature, dignity, and honor, to preserve the remembrance of His name through all generations, and by proclaiming it to the Gentiles to excite them to join in the same praises. Ps. 102:14; 135:31.
HOMILETICAL AND PRACTICAL
Out of the heart the mouth speaketh. See to it therefore what thy heart receives, and by what it is moved.—Remember from whom thou hast obtained thy beauty, for what purpose thy rank has been given thee, and for what end thy power is employed.—The highest point that any man can reach, is to become the recipient, the bearer and the producer of the divine blessing.—God’s love in the heart, God’s praises on the lips procure more than one happy hour.—If you would get a permanent blessing, you must follow the directions of God’s word, and seek His kingdom.—Pious and just kings deem it an honor to be called the servants of that God who has clothed them with majesty. Hail to the king who acknowledges that God is the giver of his crown, the strength of his throne, and the type of his government.—The ornament, calling, and aim of pious married people.—The honor, order and blessing of the matrimonial state.—Whoever in love, makes sacrifices, which he is bound in obedience to his calling to make, may hope for an abundant reward, according to the divine promise. More precious than gold is a happy marriage, and a family of well trained children. There are many names, renowned, blessed, and justly honored by the children of men; but there is only One name by which we can be saved. Its praises shall be sung in the church from generation to generation, and the knowledge of it shall extend unto the heathen, in order that it may be praised for ever and ever.—Ascending the throne by a king is, so to speak, solemnizing his marriage with his people.—The certainty of the glorious results accomplished by a king after God’s own heart, in his struggles for truth and righteousness.—He who proclaims the name of the Lord, prepares the way for his being praised by all the people.
Luther: Honored by thy bridegroom, thon art really honored before all the world.—This song can be truly comprehended only by faith; for it is God’s word, which unless taken hold of through faith, can be understood by no human being.—Mark this, whatever Christ has, He communicates to those who believe in Him.—The Lord Himself has adorned and endowed all who are betrothed to Him, and has given them that by which they are acceptable to Him.—Everything should be done in the service and for the honor of this King.—There may be a great difference among His people as regards gifts, but they are of one mind respecting the highest article of faith, viz., that they can be saved only through faith in Christ, and by no other way, or means.
Starke: Let heart and tongue have nothing to do with evil things, but rather with that word which God has revealed from heaven, and which is able to build up our souls unto salvation.—Personal beauty is a gift of God not to be despised, but the beauty of the soul, which consists of piety and other Christian virtues, is a far higher treasure.—To His own people, Christ is both a gracious Ruler and a mighty Defender against their enemies.—Wealth without fellowship with Christ is more injurious than useful to men.—The best adoration of Jesus consists in this, that we recognize Him as our only Lord and ourselves as His peculiar property,—that we love and serve supremely none but Him.—How can the Church perish, since Christ’s name and praise shall never be forgotten?—Oh! that the gladness of the marriage feast were always sanctified by the remembrance of the joyful home-bringing of the spouse to her Bridegroom in heaven. Osiander: Happy are the princes and rulers who surpass their subjects in wisdom and virtue, as well as in other gifts.—Selnekker: If we speak of this King, of His name and His office, we shall at once experience joy and pleasure in heart, soul, and body.—Franke: Christ will come to the terror of the wicked, to the joy and gladness of the pious who believe in Him.—Renschel: Christ is our Bridegroom, His beauty is our ornament, His gracious lips our comfort, His arrows our protection, His sceptre our guide, His oil of joy our unction—Frisch: Believing soul! be thou stimulated by this heavenly bridal song to deny the love of the world, and to love with a pure affection the bridegroom of thy soul.—Burk: See in how many points the bride may be compared to the bridegroom.—Rieger: A bridal song of the Holy Spirit for the marriage feast which the king makes for His Son.—Oetinger: The King of God’s kingdom deserves that men should proclaim His praise.—Tholuck: Truth and goodness joined to righteousness are the prize for which the Messiah struggles.—Vaihinger: Out of every contest with His enemies this king comes forth a complete conqueror, and in every new war His throne is proved to be immovably firm.—Diedrich: A song of praise to the greatest of kings, whose word has the greatest loveliness, and whose power is omnipotent. The mystery of divine love towards humanity.—Taube: The beautiful Song of Solomon 1. Of the king; a, Of His beauty. b, Of His heroic power and victory. c, Of His anointment.—2. Of the king’s bride, a, Of the wedding garments in which she appears. b, Of the marriage sermon pronounced by the Holy Spirit. c, Of the treasures the bride receives. Earthly matrimony is not the prototype, but the image and copy of that higher relation.—F. W. Krummacher; The advent prayer of the Church of Christ. We consider1. The Address, “Thou hero.” 2. The six petitions. 3. The Amen.
[Henry: “I will speak of the things which I have made.” 1. With all possible clearness, as one that did himself understand, and was affected with the things he spake of. Note, what God has wrought in our souls, as well as what He has wrought for them we must declare to others. 2. With all possible cheerfulness, freedom, and fluency. “My tongue is as the pen of a ready writer.” The tongue of the most subtle disputant, and the most eloquent orator is but the pen with which God writes what He pleases.—They that have an admiration and affection for Christ, love to go to Him and tell Him so.—The glorious cause in which He is engaged, “because of the truth,” etc., which were, in a manner sunk and lost among men, and which Christ came to retrieve and rescue. 1. The Gospel itself is truth, meekness and righteousness; it commands by the power of truth and righteousness, for Christianity has these, incontestably, on its side, and yet it is to be promoted by meekness and gentleness, 1Co_4:12; 1Co_13:2. Christ appears in it in His truth, meekness and righteousness, and these are His glory and majesty, and because of these He shall prosper. Men are brought to believe on Him because He is true, to learn of Him because He is meek, Mat_11:29; the gentleness of Christ is of mighty force. 2Co_10:1. Men are brought to submit to Him because He is righteous and rules with equity. 3. The Gospel so far as it prevails with men, sets up in their hearts, truth, meekness and righteousness, rectifies their mistakes by the light of truth, controls their passions by the power of meekness, and governs their hearts and lives by the laws of righteousness.—All true children are born from above: they are the believers of the King of kings; these attend the throne of the Lord Jesus daily with their prayers and praises, which is really their honor, and He is pleased to reckon it His.—The conversation of Christians in which they appear in the world, must be enriched with good works, not gay and gaudy ones, like paint and flourish, but substantially good, like gold; and it must be accurate and exact, like wrought gold, which is worked with a great deal of care and caution.—They that help to support the honor of Christ on earth, shall in heaven see His glory, and share in it, and be forever praising Him.
Scott: In the Redeemer, the enlightened soul perceives unutterable goodness and beauty, which eclipses all the dim excellency that it was wont to admire in the children of men. The gracious words which He speaks to sinners, are replete with Divine harmony, and excite ineffable comfort in the broken heart.—In proportion as we are conformed to His holy image, we may expect the gladdening influence of the Comforter, which is communicated from His fulness, and while His name is to us “as ointment poured forth,” the fragrancy of heavenly affections will recommend our conversation to the spiritually-minded, and make us meet for His palace above.—The true believer’s privileges, as well as the most estimable parts of his character are internal, and undiscerned by an ungodly world; yet the holiness of his conversation proves the inward adorning of his soul, and that he is arrayed with the robe of righteousness and salvation.—J. F.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 17 To rich personal attractions is added grace of the…
To rich personal attractions is added grace of the lips, captivating powers of speech. This is given, and becomes a source of power and proves a blessing. Christ is a prophet (Luk 4:22).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13, 14, 16 1. My heart is inditing—Literally, is boiling over. I…
1. My heart is inditing—Literally, is boiling over. I am full of my subject.
A good matter—A pleasant word, or discourse, equal to “a song of loves,” in the title.
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Which I have made touching the king—Literally, I am speaking my words to the king; that is, the king is my theme, or, I dedicate my works to him.
Ready writer—A rapid scribe, an expert. Psa_45:1 is a dedicatory introduction.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–17 1. Introduction and dedication.
1. Introduction and dedication.
My heart &c.] Better, My heart bubbleth over with goodly words. The nobility of his subject inspires him with an impulse which will not be restrained.
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I speak of the things &c.] Better, I speak the things which I have made (i. e. composed, cp. Old Eng. maker = poet) touching a king. The absence of the article (a king) lays stress upon the dignity rather than upon the personality of the subject of the Ps.; one who is a king and of no lower rank. The punctuation of the Massoretic Text points to a slightly different rendering: I am about to speak; my work is for (or, touching) a king.
the pen of a ready writer] Prompt to express and record the thoughts with which the mind is overflowing. The words rendered ready writer are applied to Ezra (Psa_7:6) the ‘ready scribe,’ but clearly they do not here bear this technical sense of ‘a learned student of the law,’ but the literal sense of ‘a skilful and rapid penman.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16 (1) Inditing.—A most unhappy rendering of a word, which,…
(1) Inditing.—A most unhappy rendering of a word, which, though only used here, must, from the meaning of its derivative (a “pot,” or “cauldron”), have something to do with a liquid, and means either to “boil over” or to “bubble up.” The LXX. and Vulg. have apparently thought of the bursting out of a fountain: eructavit. Symmachus has, “been set in motion.” The “spring,” or “fountain,” is a common emblem of inspired fancy:—
“Ancient founts of inspiration well through all my fancy yet.”
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TENNYSON: Locksley Hall.
A good matter.—That is, a theme worthy a poet’s song. Luther: “A fine song.”
I speak of the things which I have made touching the king.—This rendering follows the LXX., Vulg., and most of the older translations. Perhaps, however, we are to understand Aquila and Symmachus as rendering “my poems;” and undoubtedly the true rendering is, I am speaking: my poem is of a king (not the king, as in Authorised Version).
My tongue . . .—So lofty a theme, so august a subject, inspires him with thoughts that flow freely. The ready or expeditious scribe (LXX. and Vulg., “A scribe writing quickly”) was, as we learn from Ezr_7:6, a recognised form of praise for a distinguished member of that body, one of whose functions was to make copies of the Law.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–17 THIS psalm is regarded by some as a simple…
THIS psalm is regarded by some as a simple epithalamium, or nuptial hymn, composed to honour a royal wedding, and sung as part of the wedding ceremony, at the marriage of some king of Israel or Judah. The marriage of Ahab with Jezebel, and that of Jehoram of Judah with Athaliah, have been specially suggested; also Solomon"s marriage with an Egyptian princess. But the imagery of the psalm is altogether too exalted, and its phrases too peculiar (vers. 2, 6, 11, 16, 17), to suit any mere earthly marriage not to mention that a mere epithalamium would never have been admitted into the Psalter. Hence most critics are driven to allow, however unwillingly, that the psalm is in some sense Messianic. It is certain that such was the view of the Hebrew Church, of the Septuagint interpreters, dud of the early Christians generally. It is placed beyond a doubt, so far as believers in inspiration are concerned, by the reference to the psalm in the Epistle to the Hebrews. (Heb_1:8, Heb_1:9) Still, however, there remains the question Is it absolutely and wholly Messianic, or did the author take some human event as the basis of his description, and give it a Messianic colouring? On the whole, we incline to the former view, and regard the writer as consciously depicting, not an actual, but an ideal, scene, one which floats before his mind as a thing to be realized at some future time, when Messiah shall be wedded to his bride, the Church, and establish his dominion over all the world, and reign over all the nations of the earth gloriously.
The psalm consists of two main portions an address to the bridegroom in eight verses (vers. 2-9), and an address to the bride in six (vers. 10-15); with an introduction and a conclusion, the latter comprised in two verses, the former in one verse only.
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Title of the psalm. The psalm has an unusually long and complicated title. First, it is addressed, like so many others, to the precentor, or chief musician, the head of the tabernacle choir. Next, it is said to be "upon lilies," which is not very easy to understand. Lilies were, no doubt, viewed as sacred flowers, and were largely used in the ornamentation of the temple. (1Ki_7:19, 1Ki_7:22, 1Ki_7:26) They are also mentioned in the titles of three other psalms (Ps 60 Ps 69, and Ps 80), but with what intention is wholly uncertain. A questionable exegesis connects the "lilies" of the present title with the "king"s daughter" and the "virgins" of vers. 13, 14; but there is no mention of "virgins" in the other psalms said to be "upon lilies." Further, the psalm is assigned "to the sons of Korah," like Ps 42 Ps 44, and others, who may probably have been the writers. Fourthly, it is called "Maschil," i.e. an instruction." Fifthly, it is said to be "a song of loves," which seems to be a reference to the subject-matter.
My heart is inditing a good matter; literally, bubbleth with a good matter is so full of it that the matter will burst forth. I speak of the things which I have made touching the king; or, I utter that which I have composed concerning the king. My tongue is the pen of a ready writer. It is noted that only "psalms of high and solemn import" have formal exordia of this kind, announcing the intention of the writer.
HOMILIES BY C. CLEMANCE Vers. 1-17. The glories of the eternal King.
This psalm is one of those which set forth in glowing terms the glory and majesty of the King of kings, the Anointed One, who should come into the world. "It is a psalm of the theocratic kingdom, the marriage song of the King." It is a song of the highest order, which, according to its title, was for the chief musician; set to "Shoshannim," a word which, we are told in the margin (Revised Version), means "lilies." This, however, does not throw much light on the matter. Furstis more helpful when he tells us that Shoshannim is a proper name, and denotes one of the twenty-four music-choirs left by David, so called from a master named Shushan. The introduction to the psalm, which is found in its first verse, is much more striking than would appear from the translation in either the Authorized Version or the Revised Version. It may be rendered," My heart is boiling over with a goodly theme: I speak: my work is for a King: may my tongue be as the pen of a ready writer!" Here we have a striking illustration of the words of the Apostle Peter, "Holy men of God spake as they were moved by the Holy Ghost;" this fervour of spirit, urging on the worker as by a power beyond himself to write of "the King," is one of the ways in which the sacred writers were "moved." And there is no reason for refusing to acknowledge the far-reachingness of this psalm, as setting forth beforehand, under the guidance of the Holy Spirit, the grandeur of our victorious Lord To no one, indeed, but Jesus, can we apply the epithets which are herein used. That a King "higher than the kings of the earth" is foretold in Scripture is certain. (see 2Sa_7:12-16 2Sa_23:2-5 Ps 2 Ps 72 Ps 79 Ps 110) So that it is no wonder to find that such is the case in this psalm, The main difficulty in the psalm in fact, the only serious one to believing critics is the fact that the entire passage vers. 10-15 is based on a custom which in the psalmist"s time was not only familiar to Orientals, but was even honourable in their eyes, though it would not be deemed so in ours. It would be a coveted honour among maidens to be among the well-beloved ones of an honourable king; for though the queen-consort was the principal wife, yet she was by no means the only one on whom the king bestowed his affection. Even David had six wives. He was not thought the worse of for this. The Law of God did not sanction it, but society did. Hence, though this psalm shoots far ahead to a beauty, a glory, and a majesty beyond the sons of men, yet the ground-plan of its symbolism is found in the usages of Oriental courts at their Best. if it was then deemed a high honour for maidens to be among the beloved of a king, how much greater would be the honour of those who should be brought in the far-off times to place their whole selves, body, soul, and spirit, at the absolute disposal of him who would be "King of kings, and Lord of lords"! We may gather up under four heads the main features of this sublime prophetic forecast. In doing so, however, it behoves us to take the Christian expositor"s standpoint, and to carry forward the dim and suggestive words here given us, to the fuller and clearer setting of New Testament unfoldings.
I HERE IS A KING FORESEEN, UNIQUE IN HONOUR AND RENOWN. That the sacred writers were familiar with the thought of a King who should come into the world, surpassing all others, we have seen above; this is shown in the passages to which reference has already been made. But even if such passages were fewer and less clear than they are, the amazing combination of expressions in the psalm before us is such, that to none other than the Son of God can they possibly be applied with any semblance of reason. But as we think of him, every term fails in place. Let us take each expression in order. There are no fewer than twelve of them.
1. There is beauty. (Ver. 2) A beauty beyond that of the sons of men. This points to one who is above the race. And verily the beauty of the Lord Jesus is one of his unnumbered charms. He is the "chief among ten thousand, the altogether lovely.
2. Grace is poured into his lips (ver. 2). How true was this of Jesus! (Luk_4:22Jo Luk_1:14) Grace was also ever pouring out from his lips.
3. The fullest blessings descend continually upon him. (ver. 2; cf. Joh_3:34)
4. There are the glory and majesty of royal state (ver. 3). For "with" read "even" ("Variorum Bible"). The sword to be girded on his thigh as for war (see Delitzsch) is his glory and his majestic state. With these he will go forth, conquering and to conquer.
5. His cause is that of truth, meekness, and righteousness. (Ver. 4.) No other king ever combined these in perfection, nor even at all. Meekness" is about the very last thought associated with earthly kings. (but see Mat_11:29)
6. His progress would be marked by terror as well as by meekness. (ver. 4 Psa_65:5 Rom_11:22 2Co_5:11 Rev_1:7)
7. His arrows would be sharp in the hearts of his enemies (ver. 5), and the peoples (plural, Revised Version)would fall beneath him. He should have universal sway, and not over Israel only.
8. He should be God, and yet be anointed by God. (Vers. 6, 7) How enigmatical before fulfilment! How fully realized in our Immanuel, in him who is at once God and man, David"s Son, yet David"s Lord!
9. His throne should be eternal. (Ver. 6) "Thy throne, O God, is for ever and ever". (cf. Heb_1:8, Heb_1:9)
10. His sceptre should be a sceptre of righteousness. (Vers. 6, 7) This is preeminently true; so much so that even those who acknowledge him as Lord, and who have yet been destitute of righteousness, will be rejected. (Mat_7:22, Mat_7:23)
11. He would receive a higher anointing than that of others. (ver. 7 Act_4:27 Act_10:38 Luk_4:18)
12. Associated with his coming would be fragrance, music, and joy (ver. 8, Revised Version). Surely the gladness and song that gather round this King surpass all other gladness and all other songs that earth has ever known. No widow"s wail, no orphan"s sigh, attend on the conquests of this King. He conquers but to save. And the joy! oh, how great! Joy among the saved. (1Pe_1:8) Joy among the saints. (1Jn_1:4) Joy among the angels. (Luk_20:10) Joy in the heart of the Father and the Son. (Luk_15:32) Joy for ever and ever. (Isa_35:10) What a magnificent forecast, hundreds of years beforehand! Who dares to deny the supernatural with such a fact before him?
II HERE IS THE KING"S BRIDE. (Ver. 9) What can the psalmist mean by the bride of such a King, but the Church of his love? (see Eph_5:23-32) The following features, if worked out, would greatly exceed the space,at our command.
1. She forsakes her Father"s house, to be joined to this King, and leaves all her old associates behind her (ver. 10).
2. She is wedded to him (ver. 11, "He is thy Lord").
3. She is devoted to him (ver. 11).
4. She is decorated with finest gold (ver. 9), and is at the place of honour by his side.
5. Her attendants should come from the nations, with their offerings of devotion (ver. 12).
III HERE IS THE KING"S OFFSPRING. (Ver. 16) The sacrifice which the bride had made for the sake of the King shall be more than recompensed by her having children, who should gather round her, and who should become "princes in the earth". (1Pe_2:9 Rev_1:6 Rev_5:10 Rev_20:6)
IV HERE IS FORETOLD THE KING"S UNIVERSAL AND ENDLESS PRAISE. (Ver. 17) Though the verse seems to be addressed immediately to the bride, evidently the carrying forward of the name to generation after generation is an honour chiefly of the King, and results from the bridal union. And the praise which shall accrue will be from the peoples (Revised Version), from all the nations; and this praise will be for ever and ever. (Psa_72:17) "Christ"s espousing unto himself a Church, and gathering more and more from age to age by his Word and Spirit unto it, his converting of souls, and bringing them into the fellowship of his family, and giving unto them princely minds and affections wherever they live, are large matters of growing and everlasting glory" (Dickson). Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and to the Lamb for ever and ever. C.
HOMILIES BY W. FORSYTH Vers. 1-6. The Kingship of Christ.
The unerring instinct of the Church has interpreted this psalm of the Messiah. Each Jewish king, in a sense, foreshadowed the true King. Of Solomon it might be said, in a special manner, that he was a type of the true King; but take him "in all his glory," and he was only a type dim and imperfect. "A greater than Solomon is here." Mark
I THE PERFECTNESS OF HIS CHARACTER. Christ"s excellence is moral. All that was "fair" in others was but the broken fragments of the mirror. In him we see the perfection of beauty. Others might be "fair" in some things, and not in others, but in him all that is true and beautiful and good shines forth in harmony and fulness. "He is altogether lovely." And the excellence of Christ is not only human, but Divine. The glory of God shines in him He is the perfect King because he is the perfect Man; and he is the perfect Man, because "in him dwelt all the fulness of the Godhead bodily." His perfections, therefore, not only command the homage of all hearts, but they are unchanging and unchangeable as the glory of God.
II THE SPLENDOUR OF HIS ACHIEVEMENTS. In the ancient monuments of Egypt and Assyria we see kings represented as going forth to conquer, and their enemies falling before their arrows. Such is the picture here. But the picture is relieved from all terrors and gloom. The King who conquers here conquers because he is also a Prophet, and because his cause is the cause of right and truth. His sword is "the Word of God." His arrows are the arrows of righteousness. His victory is the victory of love. "Grace" is in his lips. "Truth and meekness" mark his progress. "The people fall under" him fall to rise again in dignity and strength.
III THE BLESSEDNESS OF HIS REIGN. (Vers. 6-9)
1. The righteousness of his administration.
2. The happiness of his subjects.
3. The perpetuity of his kingdom.
The kingdoms of this world have no permanence. They contain within themselves the elements of decay. Kings and kingdoms pass away. "Sceptre and crown must tumble down, And in the grave be equal made With the poor crooked scythe and spade.
But it is otherwise with the kingdom of Christ. It is "for ever and ever. W.F.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–17 Title. The many titles of this Psalm mark its…
Title. The many titles of this Psalm mark its royalty, its deep and solemn import, and the delight the writer had in it. To the Chief Musician upon Shoshannim. The most probable translation of this word is upon the lilies, and it is either a poetical title given to this noblest of songs after the Oriental manner, or it may relate to the tune to which it was set, or to the instrument which was meant to accompany it. We incline to the first theory, and if it be the true one, it is easy to see the fitness of borrowing a name for so beautiful, so pure, so choice, so matchless a poem from the golden lilies, whose bright array outshone the glory of Solomon. For the sons of Korah. Special singers are appointed for so divine a hymn. King Jesus deserves to be praised not with random, ranting ravings, but with the sweetest and most skilful music of the best trained choristers. The purest hearts in the spiritual temple are the most harmonious songsters in the ears of God; acceptable song is not a matter so much of tuneful voices as of sanctified affections, but in no case should we sing of Jesus with unprepared hearts. Maschil, an instructive ode, not an idle lay, or a romancing ballad, but a Psalm of holy teaching, didactic and doctrinal. This proves that it is to be spiritually understood. Blessed are the people who know the meaning of its joyful sound. A Song of loves. Not a carnal sentimental love song, but a celestial canticle of everlasting love fit for the tongues and ears of angels.
Subject. Some here see Solomon and Pharaoh's daughter only they are short sighted; others see both Solomon and Christthey are cross eyed; well focused spiritual eyes see here Jesus only, or if Solomon be present at all, it must be like those hazy shadows of by passers which cross the face of the camera, and therefore are dimly traceable upon a photographic landscape. "The King, "the God whose throne is for ever and ever, is no mere mortal and his everlasting dominion is not bounded by Lebanon and Egypt's river. This is no wedding song of earthly nuptials, but an Epithalamium for the Heavenly Bridegroom and his elect spouse.
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Division. Ps 45:1 is an announcement of intention, a preface to the song; Ps 45:3 adores the matchless beauty of Messiah; and from Ps 45:3-9, he is addressed in admiring ascriptions of praise. Ps 45:10-12 are spoken to the bride. The church is further spoken of in Ps 45:13-15, and the Psalm closes with another address to the King, foretelling his eternal fame, Ps 45:16-17.
Ver. 1. My heart. There is no writing like that dictated by the heart. Heartless hymns are insults to heaven. Is inditing a good matter. A good heart will only be content with good thoughts. Where the fountain is good good streams will flow forth. The learned tell us that the word may be read overflows, or as others, boils or bubbles up, denoting the warmth of the writer's love, the fulness of his heart, and the consequent richness and glow of his utterance, as though it were the ebullition of his inmost soul, when most full of affection. We have here no single cold expression; the writer is not one who frigidly studies the elegancies and proprieties of poetry, his stanzas are the natural outburst of his soul, comparable to the boiling jets of the geysers of Hecla. As the corn offered in sacrifice was parched in the pan, so is this tribute of love hot with sincere devotion. It is a sad thing when the heart is cold with a good matter, and worse when it is warm with a bad matter, but incomparably well when a warm heart and a good matter meet together. O that we may often offer to God an acceptable minchah, a sweet oblation fresh from the pan of hearts warmed with gratitude and admiration. I speak of the things which I have made touching the King. This song has "the King" for its only subject, and for the King's honour alone was it composed, well might its writer call it a good matter. The psalmist did not write carelessly; he calls his poem his works, or things which he had made. We are not to offer to the Lord that which costs us nothing. Good material deserves good workmanship. We should well digest in our heart's affections and our mind's meditations any discourse or poem in which we speak of one so great and glorious as our Royal Lord. As our version reads it, the psalmist wrote experimentally things which he had made his own, and personally tasted and handled concerning the King. My tongue is the pen of a ready writer, not so much for rapidity, for there the tongue always has the preference, but for exactness, elaboration, deliberation, and skilfulness of expression. Seldom are the excited utterances of the mouth equal in real weight and accuracy to the verba scripta of a thoughtful accomplished penman; but here the writer, though filled with enthusiasm, speaks as correctly as a practised writer; his utterances therefore are no ephemeral sentences, but such as fall from men who sit down calmly to write for eternity. It is not always that the best of men are in such a key, and when they are they should not restrain the gush of their hallowed feelings. Such a condition of heart in a gifted mind creates that auspicious hour in which poetry pours forth her tuneful numbers to enrich the service of song in the house of the Lord.
Title. "Upon Shoshannim, "or upon lilies. It will be remembered that lilies were an emblem of purity and loveliness, and were introduced as such in the building of Solomon's temple (see 1Ki 7:19, 22, 26 2Ch 4:5); and the church is compared in the Canticles to a "lily among thorns." So 2:2. The Psalms which bear this title, "upon lilies, "are the present, the sixty-ninth, and the eightieth (compare Ps 60:1-12); and all these contain prophecies of Christ and his church. The sixtieth is a parallel to the forty-fourth, and represents her supplicating appeal to God, and Christ's victories. The sixty-ninth displays the victories gained by Christ through suffering. The eightieth is also parallel to the forty-fourth and sixtieth, a plaintive lament of the church in distress and a supplicating cry for deliverance. All these three Psalms are (if we may venture to use this expression) like the voice of the "lily among thorns." That there is, therefore, some reference here to the spiritual meaning of the word (Mynvs), or lilies, in this title, seems at least to be probable. Christopher Wordsworth.
Title. We think that Shoshannim signifies an instrument of six strings, or a song of rejoicing. Augustin Calmet, 1672-1757.
Kitto, on the other hand, says that the word is so clearly lilies, that he is disinclined to go out of the way to bring in the Hebrew word for six.
Title. "To the chief musician upon Shoshannim." Some would have it that instruments whereon were many engravings of lilies, which are six leaved flowers, are here meant. And, indeed, some interpreters, because of that derivation of the word, do thus translate it, upon Shoshannim, that is, upon lilies; and that either in reference to their wedding garlands, that were made much of lilies, or as intending by these lilies Christ and his church. Arthur Jackson.
Title. "A song." The word (ryv), shir, the meaning of which (song), is unquestioned, is prefixed to many of the Psalms, three times simply and thirteen times in connection with Mizmor. There is no mark of peculiarity in their composition. The meaning of the word seems to be discriminated from Mizmor, as signifying a thing to be sung, with reference to its poetical structure. John Jebb.
Whole Psalm. The Psalter, which sets forth so much truth respecting the person and work of Christtruth more precious than gold and sweeter than the honeycombis not silent respecting the bond subsisting between him and his people, THE MYSTICAL UNION BETWEEN CHRIST AND THE CHURCH. When a prince sets his affections on a woman of lowly rank, and takes her home to be his wife, the two are so united that her debts become his, his wealth and honours become hers. Now, that there is formed between Christ and the church, between Christ and every soul that will consent to receive him, a connection, of which the most intimate of all natural relations is the analogue and type, we have already found to be not only taught in the Psalms, but to be implied in the very structure of many of them. He takes his people's sins upon him, and they receive the right to become the sons of God: the One Spirit of God wherewith he was baptised without measure, dwells in them according to the measure of the grace that is given them. I will only add further, that this union, besides being implied on so many places, is expressly set forth in one most glorious Psalmthe Nuptial Song of Christ and the Churchwhich has for its peculiar theme the home bringing of Christ's elect, that they may be joined to him in a union that shall survive the everlasting hills. William Binnie, D.D.
Ver. 1. My heart is inditing a good matter, and then My tongue shall be like the pen of a ready writer. Oh, then I shall go merrily on in his service, when I have matter prepared in my heart. And, indeed, as the mariner sees further new stars the further he sails, he loseth sight of the old ones and discovers new; so the growing Christian, the further he sails in religion he discovers new wants, new Scriptures affect him, new trials afflict him, new business he finds with God, and forgetting those things that are behind, he reacheth after those things that are before, and so finds every day new business with the Lord his God; and he that's busy trifles not; the more business the less distractions. Richard Steele.
Ver. 1. My heart is inditing a good matter. (vxr) (rakhash); boils or bubbles up; denotes the language of the heart full and ready for utterance. Victorinus Bythner.
Ver. 1. My heart is inditing a good matter. Here you have the work of the Spirit of prophecy. By his operation the good "matter" is engendered in the psalmist's bosom, and now his heart is heaving and labouring under the load. It is just beginning to throw it up, like water from a fountain, that it may flow off in the channel of the tongue. Here, therefore, you have some insight given you of the manner of the operation of the Spirit in the heart of man. The psalmist says his heart is doing what the spirit is doing in his heart. The heart does it, indeed, but it is the Spirit's working. The psalmist took all the interest and pleasure in his subject that he could have done, if the Spirit had had nothing to do with it; for when the Spirit works, he works not only by the heart, but in the heart; he seizes upon all its affections, every fibre of it is bent to his will. George Harpur, in "Christ in the Psalms, "1862.
Ver. 1. Good matter, the good spell, or gospel. Christopher Wordsworth.
Ver. 1. A similitude taken from the mincah, or meat offering in the law, which was dressed in the frying pan Le 7:9, and there boiled in oil, being made of fine flour unleavened, mingled with oil Le 2:5, and afterwards was presented to the Lord by the priest, verse 8. Here the matter of this Psalm is as the mincah or oblation, which with the oil, the grace of the Spirit, was boiled and prepared in the prophet's heart, and now presented. Henry Ainsworth.
Ver. 1. It is reported of Origen, saith Erasmus, that he was ever earnest, but most of all when he discoursed of Christ. Of Johannes Mollias, a Bononian, it is said, that whenever he spake of Jesus Christ, his eyes dropped, for he was fraught with a mighty fervency of God's Holy Spirit; and like the Baptist, he was first a burning (boiling or bubbling), and then a shining light. John Trapp.
Ver. 1. Touching the king. It does not all concern the king immediately, for much of it concerns the queen, and about one half of it is directly addressed to her. But it relates to him inasmuch as it relates to his family. Christ ever identifies himself with his people; so that, whatever is done to them, is done to himself. Their interests are his. George Harpur.
Ver. 1. My tongue shall be like the pen of one that takes minutes or writes shorthand: for I shall speak very briefly, and not in words at length, or so as to be understood in a literal sense, but in figures and emblems. From "Holy David and his old English Translators cleared, "1706. (Anon.)
Ver. 1. The pen. We call the prophets the penmen of Scripture, whereas they were but the pen.
Ver. 1. In the preface, the prophet commends the subject he is to treat of, signifying,
1. That it is a good mattergood as speaking of the Son of God, who is the chief good.
2. Good for us; for upon the marriage of Christ to his church depends our good. Bishop Nicholson.
Ver. 1. Character read by heart writing.
1. The true lover of Christ is sinceremy heart?
2. He is a man of emotion.
3. A man of holy meditation.
4. A man of experiencethings I have made.
5. A man who bears witness for his Lord.
Ver. 1. Three things requisite for Christian teaching:
1. That the matter be good; and concerning the best of all subjects, touching the King.
2. That the language be fluent like the pen, etc.
1. Partly from nature.
2. Partly from cultivation.
3. Partly from the Spirit of God.
3. That the heart be absorbed in itMy heart is inditing. G. R.
Exposition of Psalm XLV, in the works of JOHN BOYS, Dean of Canterbury. 1638. Folio edition, pages 920-931.
The Mystery of the Marriage Song, and Mutual Spiritual Embraces between Christ and his Spouse, opened as an Exposition with practical notes and observations on the whole Forty-fifth Psalm. By W. TROUGHTON, Minister of the Gospel. 1656.
In "Christ set forth in all types, figures, and obscure places of the Scripture, by RICHARD COORE, 1683, "there is an Exposition of this Psalm.
A Treatise of Solomon's Marriage; or, a Congratulation for the happie and hopeful Marriage betweene the most illustrious and Noble Prince, Fredericke the V. Count Palatine of Rhine...and the most gratious and excellent Princisse, the Lady Elizabeth, sole daughter unto the high and mighty Prince James, by the grace of God, King of Great Britain, France, and Ireland. Joyfully solemnized on the 14th day of February, 1612...(On Ps 45:10-16. By ANDREW WILLET.)
The Bride Royall; or, the Spirituall Marriage betweene Christ and his Church. Delivered by way of congratulation upon the happy and hopeful marriage betweene the two incomparable Princes, the Palsegrave, and the Ladie Elizabeth. In a sermon...By GEORGE WEBBE. 1613...(On Ps 45:13-15)
Psalm XLV applied to Messiah's First Advent, and Psalm XLV applied to Messiah's Second Advent, in pages 242-341, of The Anointed Saviour set forth as the Principal Object of Saving Faith. By the Rev. DAVID PITCAIRN. 1846.
Five Discourses on Christ in the Psalms. An Exposition of the second, forty-fifth and hundred and tenth Psalms. In a series of Discourses. By the Rev. GEORGE HARPUR, B.A. London: Wertheim, Macintosh, and Hunt. 1862.
Psalms 45:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 16, 17 My heart is inditing a good matter; I speak…
Psa_45:1-17
My heart is inditing a good matter; I speak of the things which I have made touching the king.
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The song of the heavenly nuptials
In accordance with unbroken tradition of the Church from the beginning, we interpret this as a spiritual epithalamium or nuptial-song, in honour of the wondrous espousals whereby Christ the Son of God takes into most real, intimate, blissful and everlasting union and fellowship with Himself the Church of ransomed, regenerate, believing souls.
I. The bridegroom (Psa_45:1-9).
1. In His present qualities.
(1) Comeliness of countenance (Son_5:10-16).
(2) Gracefulness of speech. He was, indeed, in highest sense, master of sentences--possessor of noble and powerful gift of eloquence, which He employed in commending the true, the holy, the blissful, impressing on their attention and reception what was for health and joy to them now and for ever.
2. In His warlike preparations and achievements. Peace and goodwill, benign, never-ending fellowship for all who choose to be loyal subjects of the King of kings, and faithful followers of truth and meekness and righteousness, but war to the death, wounds unto death in which there is no dying, unto all who persist in wicked hostility and revolt.
3. In His kingly administration. He is God, and He became man; and it is properly in respect of His manhood--His Mediatorship especially on the side of His manhood, that we are to think of the sovereignty here spoken of as exercised. From the beginning and all through there were glimmerings, recognized and confessed, of the hidden majesty.
(1) The duration of His sovereignty. For ever and ever; what contrast ,to earthly kings and human dynasties!
(2) Its character. A right sceptre. Thou lovest righteousness, etc.
(3) The personal reward which was to crown and consummate His administration. Anointed Thee with the oil of gladness, etc.
4. In His nuptial splendour (Psa_45:8-9). Ivory palaces, resounding with strains of grandest music, and filled with fragrance of choicest perfumes; a queenly bride in gold embroideries, with retinue of princely virgins; and, centre of all, the Bridegroom--Immanuel, showing perfection of beauty, renown of heroism, splendour of royalty, yea, of Divine majesty, associated with all gaiety and gladness of nuptial festivity. And where and when becomes it realized? Up yonder on the other side of the resurrection.
II. The bride (Psa_45:10-15).
1. The present summons (Psa_45:10-12). And what have we here in the pure spiritual reality--stripped of allegorical drapery, but the substance of all genuine evangelical teaching? What is to be the central scope and aim of all pastoral labour and pulpit ministration and sanctuary ordinance and more private Christian effort but to win souls, one by one, and in collective multitude as well, from other and alien relationship unto Christ, ever more truly and nearly unto Christ?
2. The call itself. The manner of the utterance breathes the spirit of urgent solicitation, with undertone, as our ear catches it, of authoritative command; blending of majesty and grace such as is reflected in the entire range of Gospel overture and offer. And what, then, means the summons in its plain and direct application to us? It means conversion--the turning round of the soul, in respect of bent and aim, from course original and natural into channel that is new--transference of affection and aspiration from the sphere of the carnal into that of the holy, the heavenly, the divine.
3. The reasons which go to support the summons. He by whom or for whom it is given has--
(1) The authority to command compliance. He is thy Lord, and worship thou Him.
(2) The bounty--the resources and the readiness--to reward compliance. There is reward of affection direct from Himself; and there are droppings of bounty, tokens of regard, through creature instrumentalities.
(3) The excellence to deserve compliance.
4. What is spoken of the Bride (Psa_45:13-15).
III. Messiahs offspring and renown (Psa_45:16-17).
1. Declaration concerning offspring to Messiah--fruit of the espousals (Psa_45:16). In ordinary earthly households you look to find a family likeness. So it is in the spiritual household. Resemblance, first of all, to remoter ancestry--to the fathers, the fleshly ancestry of Immanuel, the prime and chief of these: on just such principle has an apostle hung before us a grand gallery of these in the eleventh of Hebrews. But likeness especially to the immediate common parent; and so that fine old picture-gallery takes us an to this for last halting-place and life-pattern--Looking unto Jesus, the author and finisher of our faith. The more that there can be seen in you, not an affected imitation, but a genuine embodiment of all that Christ was; the more that His humility, and gentleness, and purity, and integrity, and devoutness, and whatever else went to constitute His perfection of excellence, become radiant in your character, grow to be a very fragrance cleaving to you and diffusing itself from you around, the more claim have you to rank among the children whom He is to set for princes in the earth.
2. Prediction to Himself of eternal renown (verse 17).
(1) Purpose of spreading and perpetuating the renown. Can you be too prompt, too eager, too constant, in the showing forth of His praise?
(2) Assured prospect of responding praise. (D. McLean.)
A unique king
Although it cannot be proved that such a king as represented in this psalm ever existed in fact, it is obvious that he existed in the conception of the poetic author.
I. His ideal conception of his king stirred his soul.
1. An idea that appears good to a man carries with it a power to move the affections. My heart bubbleth up. What the mind sees clearly the heart must ever feel more or less deeply. There is a King--Jesus of Nazareth--true ideas concerning whom are a good matter that will break up the fountains of the heart, and make all the affections like a well of water spring up to everlasting life.
2. When the affections are properly moved there will be a free-ness and aptness of utterance. My tongue is the pen of a ready writer. Charge a mans soul with true emotions and he will grow eloquent.
II. His conception of his king corresponds with no known historic character. Not in Egypt, Judaea, Persia, Rome or Europe has a king appeared answering to our poets conception. Man has the power of conceiving better things than he has ever seen, better characters than have ever appeared. A glorious power this!
1. It is a proof of the Divine within us.
2. It is an incentive to moral progress.
III. His conception of his king approaches the divine type.
1. His appearance was beautiful.
2. His campaign was moral.
3. His rule was righteous.
4. His character was true.
5. His patron was God.
6. His influences were delightful.
7. His associations were magnificent.
8. His fame was enduring.
IV. His conception of his king was not equal to the character of kind Jesus, (Homilist.)
The things concerning Zions King, good matters to all His true subjects
I. The king.
1. Jesus Christ is a King.
(1) He is expressly so called by the Father (Psa_2:6; Mic_5:2).
(2) Jesus affirms this concerning Himself (Joh_18:37).
(3) All true believers own and acknowledge Him to be a King, and their King in particular (Isa_33:22; Joh_1:49).
(4) He was set forth to the Church by the prophets as a King (Gen_49:10). Also by type--David, Solomon, Melchisedec, etc.
(5) Kingly titles and epithets are given Him in Scripture. Prince of peace; blessed and only Potentate; King of kings and Lord of lords (Php_2:11).
(6) Kingly prerogatives and badges of royalty are ascribed to Him (Psa_89:20; Son_3:11; Psa_65:1; Eph_3:8).
2. Jesus Christ is the King by way of eminence and excellency.
(1) He is so in respect of His person (Isa_9:6.
(2) He is a most ancient King (Mic_5:2).
(3):He is most singularly qualified for the management of His Kingdom (Col_2:3; Mat_28:18).
(4) He is a most righteous King; He governs both His essential and mediatorial kingdoms with the strictest justice and equity (Isa_32:1; Psa_45:7; Isa_11:5).
(5) He is a most rich and opulent King (Joh_1:8; Col_1:16; Mat_11:27; Eph_3:8).
(6) He is a singularly blessed and happy King (1Ti_6:15; Psa_21:6).
(7) Zions King is immortal, and therefore eternal (1Ti_1:17; Rev_1:18).
(8) He is a most gracious, loving and affectionate King (Exo_34:6-7).
(9) He is a most glorious King, yea, the King of glory. Heaven and eternal glory is a purchased possession (Eph_1:14), and He is the purchaser. He is the preparer of glory for all His true subjects (Joh_14:2). He is the bestower of glory upon all the heirs of promise (Luk_22:29).
II. Some things which concern the King, and are good matters in the esteem of his people.
1. The glory and excellency of the Kings person is a matter much set by in the esteem of all His true subjects (1Co_2:2; Php_3:10; Joh_1:14; Psa_73:25).
2. The love of Christ; the love of a three-one God in Him, is truly a good matter to believers. Their life lies in His favour, and His lovingkindness is better than life.
3. The righteousness of our Lord Jesus is a good matter to believers.
4. The fulness of Christ is a good matter to believers (Col_1:9; Joh_1:14; 1Co_1:30; Joh_17:2; Col_2:10).
5. The prosperity and success of His kingdom is a good matter to all His true subjects.
6. All His commandments are good matters to His people (Psa_119:32).
7. The very cross of Christ; all the tribulations and calamities which they are at any time called to endure for His names sake are accounted good matters by His true followers (Act_5:41; Heb_11:26).
8. What the King Himself is to His people, what He has done for them, what He has wrought in them, and what they yet expect from Him, are all good matters in their esteem. His true subjects have already received abundance of grace and the gift of righteousness (Rom_5:17). And shall reign in life by Jesus Christ.
III. Whence it is that the things concerning the king are viewed, as matters truly good, by all who believe in him.
1. Because of the great love and regard believers have for the King Himself.
2. Because there is a real worth and excellency in all the things which concern this glorious King. They are suited to give satisfaction to the soul (Son_2:8; Psa_36:7).
3. Because believers have eyes to discern the value and excellency of divine things (Mat_13:16; Mat_16:17).
4. Because the King Himself is theirs, and they are His (Son_2:16).
IV. Use.
1. Of information.
(1) See from this subject the amazing condescension of the great God our Saviour, in submitting to exercise a variety of offices for the spiritual good and advantage of perishing sinners.
(2) See one special difference between the true believer and the hypocrite. Hypocrites may assent to the truth of many things taught in the Word concerning Christ; but they have no love to His person, nor can they have any heart-affection to things touching Him.
(3) See suitable exercise for the children and people of God. It is to meditate much upon Christ His person, offices, grace and fulness; particularly they should give themselves much to meditation upon His kingly office; the glory of His kingdom, with the justice and equity of His government.
(4) See when it is persons can speak suitably concerning Christ and the things of Christ. When their hearts are in some measure filled with His grace.
(5) See matter of terror to all the enemies of Zions King. Who are Christs enemies? All in a natural state and condition are His enemies; yea, the carnal mind is enmity against Him in the very abstract (Rom_8:7).
2. Of trial and examination.
(1) What views have you got of your natural state and condition? Have you seen it to be a state of sin, captivity and bondage?
(2) Did ever this glorious King reveal His powerful arm to you, thereby making you heartily willing to renounce your own, and submit to His righteousness? (Isa_45:24). And are you willing to be indebted to Him, not only for righteousness as the ground of your justification and acceptance before God, but likewise to deny yourselves, take up the cross, and follow Him?
(3) Do you love Christ? Can you say to Himself, Thou knowest that I love Thee?
(4) Do you love your fellow-subjects? (1Jn_3:14).
(5) Have you a prevailing desire and concern for the success and prosperity of Gods work in the Church? (Isa_62:6-7).
(6) Is the opposition that still remains in your own hearts to this glorious King, with the many dis-honours done Him in the world about you, matter of grief and sorrow to you? (Psa_139:21-22).
3. Of exhortation.
(1) To the true subjects of Christ.
(2) Bless God for sending His Son into the world to be your King, and determining your hearts to accept of Him by faith as made of God to you wisdom, righteousness, etc. Trust in your glorious King; this is your duty at all times, and in every circumstance (Psa_62:8).
(3) Be glad and rejoice in your King--in His love, wisdom, power, faithfulness, all-sufficiency and immutability.
(4) Be concerned to grow in acquaintance with your King (2Pe_3:18).
(5) Seek to have the declarative glory of your King advanced in your day and generation. We exhort all the enemies of this glorious King to relinquish the camp of Satan and come over to Christs standard. While you refuse to submit to His righteousness, you are in a state of the vilest slavery and bondage (Eph_2:3). Our Lord Jesus, the King, is your rightful Lord and Sovereign. There is no possible way for you to escape from the curse of the broken law and the wrath to come but your uniting with Christ by faith. However long you have slighted the offers of His grace, He is still waiting that He may be gracious to you. His sceptre of grace is stretched out, and He invites you to take hold of it. (T. Bennet.)
The conquests of Messiah
I. His matchless beauty (Psa_45:2).
1. A description of His person. We have, indeed, no direct and positive information in regard to His personal appearance. But it is certainly no extravagant supposition that His human form would be rendered as fit as it could be for the indwelling of the celestial inhabitant. And it is no unwarrantable supposition that perfect, truth, benevolence and purity should depict themselves on the countenance of the Redeemer--as they will be manifested in the aspect wherever they exist--and render Him the most beautiful of men; for the expression of these principles and feelings in the countenance constitutes beauty. And it is no improbable supposition that this beauty was marred by His long-continued and inexpressibly deep sorrows, and that He was so worn down and crushed by the sufferings which He endured as scarcely to have retained the aspect of a man.
2. The qualifications with which He was endowed.
(1) The gracefulness of His speech.
(2) The sweetness and excellence of the truths He declared.
3. The Divine favour with which He was regarded. Our Lord is now in heaven on the ground of His own worthiness.
II. His glorious exploits. Gird thy sword upon thy thigh, etc. The propagation of the Gospel is here referred to.
1. The appellation employed. He is mighty to destroy, as those will be brought to feel against whom His wrath will be kindled; but judgment is His strange work, while it is with unbounded joy that He exclaims, I that speak in righteousness, mighty to save.
2. The petition presented. The sword of the Spirit, which is the word of God, is evidently intended. And as David said of the sword of Goliath, There is none like that,; so can we say with the fullest confidence concerning this heavenly instrument. For the word of God is quick and powerful, etc.
3. The reasons adduced.
(1) The character of the Conqueror. One who is truth itself, who is meek and lowly in heart, and who never has acted, and never will, but in strictest accordance with the principles of perfect rectitude. Blessed Jesus! ride on.
(2) The results of His victories. Not merely is He distinguished by truth, and meekness, and righteousness, but He diffuses these blessings wherever He goes.
4. The confidence displayed. And in Thy majesty ride prosperously, etc. That this confidence was well founded, the early history of the Christian cause abundantly demonstrates. Transformations of the most amazing kind took place; the Church beheld her converts flocking to her from all quarters, and her bitterest enemies became her most devoted friends. (Anon.)
A missionary discourse
I. A preface or introduction to what follows.
1. The subject. A good matter; things touching the King. Christ is the king. The things that concern Christ as a King are, the dignity of His person, the wisdom and equity of His government, the extent of His dominions, the happiness of His subjects, and the perpetuity of His reign. This is good matter. It is illustrative of the character of Him who is essential goodness. The nearer we approximate towards a perfection of goodness, the more this good matter will occupy our attention.
2. A source whence it proceeded. My heart is inditing, boiling or bubbling up, in allusion to water put in motion by the action of fire, or bubbling up from a spring. How the love of Christ will constrain us to speak of Him.
3. A manner of expression. My tongue is the pen, etc. Many imitate the psalmist in the fluency of their speech; they talk rapidly, but alas! they talk wickedly. Others converse freely and piously; but incoherently, enthusiastically, and erroneously. Let us always think before we speak; and let our words be seasoned with grace that we may minister grace to the hearers.
II. A description of character. Thou art fairer, etc.
1. In His person. There is moral as well as physical beauty. How holy was Christs soul! What wisdom, love, patience, humility did He possess.
2. In His address. He not only possessed a plenitude of grace for His own support in the arduous work in which He was engaged, but that He might instruct add console others.
3. By the commendation of Jehovah. God hath blessed, i.e. extolled His Son in the ascriptions of Divine titles, honours and perfections to Him.
III. A petition addressed to the messiah.
1. The cause He maintains. Not to dethrone monarchs, but to subdue vices.
(1) Truth in opposition to error, shadow, prophecy. Christ accomplished and fulfilled all righteousness.
(2) Meekness. Worldly warfare is the child of wrath; and fury and malevolence are its inseparable companions. But nothing could surpass the meekness and gentleness of Christ; and His disciples were to be formed on the same plan: Learn of me (Mat_11:29).
(3) Righteousness. He Himself is the Lord of righteousness; and His laws, requirements, people and kingdom are all righteous.
2. The manner how the psalmist expected the Messiah to achieve His victories. Gird thy sword, etc. This is the sword of the Spirit, the word of God, the Gospel of our salvation (Heb_4:12; Rev_1:16). The power of the Gospel surpasses all description (Rom_1:16; 2Co_4:7; 1Th_1:5).
3. The interest which the psalmist took in the extension of the Redeemers kingdom. He prays, Gird thy sword, etc. (Psa_90:16-17; Psa_118:25; 2Th_3:1). The same spirit pervades all Christians. (Sketches of Four Hundred Sermons.)
The excellency of Christ
The special matter of the psalm is, A song of loves. This may be so called--
1. Because the psalm tells of the love of Christ to His Church, and of her love to Him. Or--
2. It may be put in the plural, as is frequent in Hebrew, by way of eminency; so that what is meant is that the love told of is most excellent and incomparable.
3. It may be so called because of the manifold fruits of that one love. But probably the second sense is the one intended here--the mystical spiritual love that is between Christ and the Church is the most excellent love. Therefore, note--
I. This love of Christ and the church in their espousals is matter of great joy and rejoicing.
1. To God Himself (Zep_3:17).
2. To Jesus Christ (Son_3:11).
3. To believers themselves (1Pe_1:8). And the reason of all this joy is--
(1) On the part of God, because He saw the design and purpose of His grace accomplished (Eph_1:6).
(2) It is joy to Christ because He saw of the travail of His soul, and is satisfied. This is that He laboured for. As Rachel was to Jacob (Hos_12:12).
(3) And it is joy to all believers because it instates them in such new relations and conditions as they never could have looked for (Isa_54:5). Let us learn, then, Gods infinite wisdom, condescension and goodness in disposing the way of saving poor sinners, so as that it shall be matter of joy and rejoicing to Him, to Jesus Christ and to believers themselves. We were poor, desolate, forlorn, lost creatures; and that God should bring us into a way of saving us, so as that the heart of God and Christ and our own hearts should rejoice in it; this calls for our admiration. Do we find this joy in our own hearts? Shall God rejoice, and Christ rejoice, and not we?
II. There is no love like to the love between Christ and believers--no, not the flaming love in some to their hearts, and in others to the world that even devour them. But who can tell adequately of the love of Christ? Consider it--
1. In its condescension (Php_2:6-8).
2. In His suffering.
3. The care and tenderness which the Lord Jesus continues to manifest towards us now He is in heaven (Heb_5:2; Heb_4:15).
Then, on the other side, I say the love of believers to Christ is beyond all other love whatsoever.
1. In a way of value (Mat_13:45). They will part with all that they have to obtain Christ. They part with their sin, lust and corruption (Gal_5:24). Now that love which will carry a man out to deny all ungodliness and to renounce all his own righteousness, to lose all he hath wrought in his own strength, to deny himself upon every instance wherein Christ requires him; this is a transcendent love, above all other love whatsoever.
2. The love of believers manifests itself also in suffering for Christ; and oh, who can tell what the martyrs endured from love to the Lord Jesus? So that this psalm which treats of the espousals of Christ and believers may well have this title, A song of loves; it being the most excellent love. Two things from hence are incumbent upon us.
(1) To labour to get a sense of this love of Christ upon our hearts.
(2) Let us examine ourselves whether we have this transcendent love to Jesus Christ in our hearts. If we have, it will continually keep us up to the mortification of all our sin; and it will make us continually ready for all the service and suffering Christ shall call us unto. (J. Owen, D. D.)
The excellency of Christ
The preface of this psalm is in verse six. The song itself from verse two to the end. First, from the preface we learn that he that lays a good foundation makes a good beginning of what he hath to say. It is from his heart.. My heart, saith he, is inditing. A sacrifice without a heart, a silly dove that hath no heart, are things that God abhors (Hos_7:11).
I. The subject treated of.
1. In general, that it is a good matter. It is not about vain and empty, much less about wicked things, as the songs of the world are. Nor is it only about true things, for true things may have no goodness in them.
2. What this good matter is. The subject of this song is the King. And it is limited to things concerning Him; as if He had said, it is not for me, it is not for any mortal man to conceive or express all the glories and excellencies of the great King, Jesus Christ; but, saith He, something touching, something concerning Him. The best we can reach or attain unto in this world is only something touching Christ. We cannot yet behold the King in His glory, we cannot see His uncreated excellencies or beauties, nor those unspeakable glories of His person, natures, and works, as we shall one day contemplate and behold. I speak, saith he, of the things I have made; that is, which I have prepared; I will mention only the things which I have composed concerning Christ.
II. There is the manner of their delivery, both as to their conception and as to outward expression; their conception it was in his heart; as to the outward delivery, it was by his tongue. And there is a peculiarity in both. It is not an ordinary conception of the heart, it is not a common expression of the tongue. The word refers to the bubbling up of water in a fountain or spring. The heart of the psalmist was so full of these things of Christ, things touching the King, that they did naturally overflow, as water rising out of a spring naturally flows into the stream without any labour or difficulty. It is promised that it shall be thus with them who believe (Joh_4:14). A ready writer is one able with speed and steadiness to set down any thought or conception whatsoever. And now from the words thus explained let us observe--
1. That the things which concern Jesus Christ are a good matter to believers. And their being thus good to them distinguishes the sincere believer from the mere hypocrite. These latter assent to the Gospel as true, but never embrace its teachings as good; they do not cleave unto them as finding a rest, sweetness, excellency and suitableness in them for their own need. But to believers the things of Christ are good.
(1) In themselves (Col_1:18). Whatever is good in any kind, it all centres in Christ. The good things of Christ are Gods best things. How, then, can they be otherwise than a good matter?
(2) And they are so because believers have received the Spirit whereby they discern the excellency of them. Other men do not see such excellency (Isa_53:2). But believers can (1Co_2:7-10). Let us, for application, inquire, Do we esteem them good things; are they so to us? Can we say as did Paul (Php_3:8)? Is our satisfaction with them so high that we can be satisfied without other things? This I can say, that the nearer some have been to the loving of all things, even life itself, the better Christ hath been unto them. Examine, therefore, yourselves, whether you do not only give a naked assent to the Gospel and the things of Christ; or whether you find a goodness in them, a suitableness and satisfaction in them; that it is a good matter unto you. And let us observe--
2. Also, from the words, that it is the duty of believers to be making things concerning Jesus Christ. Things that I have made touching the King. Now, this is to meditate upon them and upon Christ; this it is which is here called, The things I have made, composed, framed in my mind. He did not make pictures of Christ, or frame such and such images of Him; but he meditated upon Christ. It is called beholding the glory of the Lord in a glass (2Co_3:18). What is our work and business? Why, it is to behold this glory, that is, to contemplate upon it by faith, to meditate upon it. If I have observed any thing by experience, it is this, a man may take the measure of his growth and decay in grace, according to his thoughts and meditations upon the person of Christ, and the glory of Christs kingdom, and of His love. A heart that is inclined to converse with Christ as He is represented in the Gospel is a thriving heart. And especially should we meditate upon Him in His Kingly offices (Isa_63:1). When a heart is full of love to Christ it will run over (2Co_4:13; Act_4:20). But what sad evidence there is in mens silence about Him, of their lack of love for Him. Lastly, that profession alone is acceptable to God and useful in the Church, which proceeds from the fulness of the heart. It is no use to be able to speak much if the heart be not full. (J. Owen, D. D.)
A good matter
I speak of the things which I have made touching the King. It is not hearsay that I am descanting upon; I am not dealing in second-hand experience. It bubbles up from within me. I am not so much a reservoir or cistern that contains supplies from other sources, but God has caused me through His grace to be as a spring of living water. An ounce of experience is worth a ton of hearsay. Well, now, what is this goodly matter?
I. First, it is concerning Christ, the king himself--His glorious person, His matchless charms, His ineffable grace.
1. Notice that as soon as we begin to speak of Jesus He appears amongst us. The first verse declares the intention of the psalmist, and he has no sooner declared his purpose than, straightway, faith perceives the subject of the song in the very midst, and love adores. Thou art fairer than the children of men Every other man, however good and noble, has, it must be owned, even by his most ardent admirers, some lack, some fault or blemish; but I challenge Christs friends or foes to find in Him any fault at all. No one was exposed to such severe tests as He; yet all men confessed that He was the Holy One of God.
2. Next, He is gloriously worthy because of His gracious words. Grace is poured into thy lips. The people all hung upon Him listening; He riveted their attention when He was here among men. The words that He has left to us, they are spirit, and they are life. They are the words of a King, and where the word of a king is there is power.
II. I see Him further on in the chapter ascending His throne and acting as A judge rather than as a King. Thy throne, O God, is for ever and ever: the sceptre, etc. The idea, if I mistake not, is that this King, though He does not set aside His regal rights, or lay His sceptre by, is virtually on the seat of justice. There He sits, dispensing justice, determining the laws, meting out evenhandedly the justice that is in His heart. Oh think of it, rejoice because of it! That throne is not a mere sham and delusion; it is a throne of justice; He reigns in equity.
III. Further on in the chapter I recognize this same King as the husband (Psa_45:9). There is in Jesus what I may call the domestic side of His character. This should touch us very closely. He is our Husband, our Lover, our fellow-Friend. He is our glorious Head, not merely as a mighty:Emperor, but as the pledged and espoused Lover of our souls. Come near to Him till your garments catch the perfume of His, and you, too, made glad by the ivory palaces, become redolent of myrrh, and aloes, and cassia. You need not flee away from Him. He has not come to crush, and condemn, and doom you; He fights your cause, lie loves to save and serve you. Bow at His feet by all means, but you may climb His chariot too, and go forth to fight beneath His shield. (Thomas Spurgeon)
Concerning the King
The real meaning is, I am saying to myself, my works (or my compositions) are about the King. He keeps repeating this to himself, like some one continually reminding himself of good news which he can scarce believe for joy. The privilege he has obtained, the task he is performing, is a glory not to be missed and not to be diminished; so, lest he should flag or fail, or do his work unworthily, he keeps his enthusiasm on fire by constantly repeating, My works are concerning the King.
I. Choose the highest ideal for your life. Remember that the value of your work depends entirely upon the choice of your ideal. To live your life without an aim is to fling it away. The man of pressure is dead while he lives. Choose a definite ideal in life, and see to it that you choose an ideal worthy of our human estate. Though you scorn the aimlessness of a drifting life, and though energy and resolution and diligence strongly mark your character, yet you may bend all these upon an ideal that will nullify their power and lay their glory in the dust. The ideal you choose for your life is of primary importance; therefore, I pray you, consider it well. The perfect ideal for the lives of all men is found in Christ. His kingship over human character is twofold. He presents the sovereign ideal for character, and tie makes the realization of that ideal possible. Follow the vision of His glory until you find it fulfilled in your own life. The greatest moral heroes of history have been Christs men.
II. Having chosen your ideal, fill your heart to the brim with it. You will have what the psalmist calls goodly matter to deal with; therefore make your heart well up with it, let the springs gush forth abundantly, fill the fountains to the brim. When an evil thought comes, look straightway for a counteracting thought of good, and let that drive the other out. If another evil thought come, it shows that you have still some vacant space left, so get another holy thought to chase away the new evil. This welling up of goodly things in the heart will become increasingly spontaneous. Gradually the goodly matter which is stored in the heart will begin to spring up unbidden. The spirit will spontaneously produce celestial forms, and send forth angels even through the gates of dreams. Blessed is the life which has been thus built up into a temple of God and goodness!
III. Having chosen your ideal, and having brimmed the heart with it, flush the life to the lips with it. The royal theme of the psalmist passed from the overflowing of the heart to the outpouring of the lips. My tongue, he said, is the pen of a ready writer. You will find it a great joy to let the lips express what the heart feels. Is it not an hour of delights for the seer when he illuminates the world with the new light that has flashed on his soul? Who can tell the rapture of the poet when his heart pours forth its siren music along the shores of Lime? Aye, and if you will let your lips and lives tell out without restraint the glory of the King that reigns within you, you shall know a joy as deep as the joy of Heaven. (J. Thomas, M. A.)
A gude word for the King
There is a sweet story in the Bonny Brier Bush about a young Scotch minister who, called upon to preach his first sermon, thrust the clever discourse he had prepared into the fire-grate when he remembered the dying words of his mother, Oh, laddie, be sure ye say a gude word for Jesus Christ. The gude word from his heart brought the critical old Scotch folk to tenderness and tears, and made the kirk a very sanctuary that morning. Let us, wherever we are, and whoever we are, be ready with a gude word for Jesus Christ.
The glory of Christ partially described
The Alps, as a whole, are too extensive and of too varied beauty for any one artist to take into his perspective and paint upon his canvas. The best thing he can do is to portray just one or two of the main features of the scene which are visible from his point of view. It is equally the case respecting the infinite perfections and majestic character of Christ. Christ Himself in His infinite fulness has never yet been preached by mortal tongue. Mans gifts, though surpassing those of the highest order, cannot compass such a theme. It is, however, given unto him out of a full heart to speak of the things which he has made touching the King.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 45
Psalms 45
THIS is an epithalamion or ode on a kings marriage. The usual bewildering variety of conjectures as to his identity meets us in commentaries. The older opinion points to Solomons marriage to an Egyptian princess, to which it is objected that he was not a warrior king, as the monarch of the psalm is. Hitzig regards "daughter of Tyre," in Psa_45:12 as a vocative, and therefore looks for a king who married a Tyrian woman. He is obliged to go to the northern kingdom to find one, and pitches on Ahab because Jezebel was the daughter of "a king of the Zidonians," and Ahab had an "ivory house". {1Ki_22:39} It is hard to believe that that wedded pair of evil memory are the originals of the lovely portraits in the psalm, or that a psalmist would recognise the kingdom of Israel as divinely established and to be eternally upheld. Besides, the construction of Psa_45:12 on which this theory pivots, is doubtful, and the daughter of Tyre there mentioned is more probably one of the bringers of gifts to the bride. The attributes of the king and the promises for his descendants cannot be extended, without incongruity, beyond the Davidic line. Hence Delitzsch has selected Jehoram, the son of Jehoshaphat principally because his wife, Athaliah, was of Tyrian descent, being Jezebels daughter, and partly because his father had been a trader, which accounts for the allusions to gold of Ophir and ivory. These are slender grounds of identification, to say nothing of the miserable contrast which Jehorams reign-a dreary record of apostasy and defeat, culminating in a tragic death and a dishonoured grave {2 Chronicles 21} -would present to the psalm. Some commentators have thought of the marriage of a Persian king, mainly because the peculiar word for consort in Psa_45:9 is employed for Persian queens, {Neh_2:6} and also because the Tyrians were tributary to Persia, and because the sons of the king are to be "called princes in all lands," which reminds us of Persian satraps. Ewald finally fixed on Jeroboam II of Israel. Cheyne ("Orig. of Psalt.") finds the king of the psalm in Ptolemy Philadelphus, the inspirer, as was believed, of the LXX translation, whom Josephus and Philo extol. Its author puts this identification only as "tentative." Notwithstanding his anticipatory protest against making Philadelphus moral character an objection, he feels that it is an objection; for he urges that its darker shades had not yet disclosed themselves, and confesses that "a haze of illusion encompassed our poet," who "overrated this Ptolemy, from taking too external a view of the Messianic promise, and being flattered by a Hellenic kings partiality for his people" (u.s., 172). Philadelphus afterwards married his sister. His hands were red with blood. Was a Jewish psalmist likely to take "up the singing robes of a court poet" (u.s.) in honour of a Ptolemy, or to transfer the promises to the Davidic line to, and to speak of God as the God of, a foreign king? Or how, if he did, came his song to find and keep a place in the Psalter? All these conjectures show the hopelessness of identifying the person intended addressed in the psalm. It is said that a knowledge of the historical allusions in the Psalter is indispensable to enjoying it. They would often be helpful if they could be settled, but that is no reason for elevating conjecture to the place of knowledge.
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One reason for the failure of attempts at identification is that the language is a world too wide for the best and greatest of Jewish kings. Much in the psalm applies to a historical occasion, the marriage of some monarch; but there is much that as obviously goes beyond it. Either, then, the psalm is hyperbole, outstripping even poetical licence, or there appear in it characteristics of the ideal monarch whom the psalmist knew to be promised to Israel. Every king of Judah by descent and office was a living prophecy. The singer sees the Messiah shining, as it were, through the shadowy form of the earthly king, whose limitations and defects, no less than his excellences and glories, pointed onwards to a greater than Solomon. in whom the "sure mercies" promised to David should be facts at last.
The psalm has two main divisions, prefaced by a prelude (Psa_45:1), and followed by prediction of happy issue of the marriage and enduring and wide dominion. The two main parts are respectively addressed to the royal bridegroom (Psa_45:2-9) and to the bride (Psa_45:10-15).
The singer lays claim to at least poetic inspiration. His heart is seething or boiling over with goodly words, or perhaps with the joyful matter which occasions his song-namely, the royal nuptials. He dedicates his "work" (like the original meaning of "poem"-a thing made) to "a king," the absence of the definite article suggesting that the office is more prominent than the person. He sings to a king; therefore his strains must be lofty. So full is his heart that the swift words pour out as the stylus of a rapid writer races over the parchment. The previous musing has been long, the fire has burned slowly; but at last all is molten, and rushes out, fluent because fervent.
The picture of the king begins with two features on which the old-world ideal of a monarch laid stress-personal beauty and gracious speech. This monarch is fairer than the sons of men. The note of superhuman excellence is struck at the outset; and though the surface reference is only to physical beauty, that is conceived of as the indication of a fair nature which moulds the fair form.
"For of the soul the body form doth take;
For soul is form, and doth the body make."
The highest truth of this opening word is realised only in Him of whom it was also said, in apparent contradiction, but real harmony with it. "His visage was so marred more than any man, and His form more than the sons of men." The craving for "whatsoever things are lovely," like all other desires, has for its object Jesus Christ. Another kingly excellence is sweet courtesy of speech. Possibly, indeed, the "grace poured on the lips" may mean the gracious smile which moulds their curves, but more likely it refers to the kindly speech that so well becomes a mouth that can command. The sweetest examples of such words are poor beside "the gracious words that proceeded out of His mouth." The psalmists ideal is that of a gentle king. Where else than in the King whose sceptre was a reed, not an iron rod, has it been fulfilled?
"Nor know we anything more fair
Than is the smile upon Thy face."
From such characteristics the psalmist draws an inference-"therefore God hath blessed thee forever"; for that "therefore" does not introduce the result of the preceding excellences, but the cause of them. The psalmist knows that God has blessed the king because he sees these beauties. They are the visible signs and tokens of the Divine benediction. In its reference to Christ, the thought expressed is that His superhuman beauty is to all men the proof of a unique operation of God. Abiding divinity is witnessed by perfect humanity.
The scene changes with startling suddenness to the fury of battle. In a burst of lyric enthusiasm, forgetting for a moment nuptials and wedding marches, the singer calls on the king to array himself for war and to rush on the foe. Very striking is this combination of gentleness and warrior strength-a union which has been often realised in heroic figures, which is needful for the highest type of either, and which is fulfilled in the Lamb of God, who is the Lion of the tribe of Judah. The king is to gird on his sword, and to array himself, as in glittering armour, in his splendour and majesty, and, thus arrayed, to mount his chariot, or, less probably, to bestride his warhorse, and hurl himself on the yielding ranks of the enemy. "Press forward, drive (or ride) on," crushing obstacles and forcing a path. But Israels king could be no vulgar conqueror, impelled by lust of dominion or "glory." His sword is to be girt on for the help or "on behalf of truth, meekness, and righteousness." These abstracts may be used for concretes-namely, the possessors of the qualities named. But the limitation is not necessary. The monarchs warfare is for the spread of these. The Hebrew binds the two latter closely together by an anomalous construction, which may be represented by connecting the two words with a hyphen. They are regarded as a double star. Then follows a verse of hurry: "Thy right hand shall teach thee awe-striking deeds." He has no allies. The canvas has no room for soldiers. The picture is like the Assyrian sculptures, in which the king stands erect and alone in his chariot, a giant in comparison with the tiny figures beneath him. Like Rameses in Pentaurs great battle song, "he pierced the line of the foe; he was all alone, no other with him." Then follow three abrupt clauses, reflecting in their fragmentary character the stress of battle: "Thine arrows are sharp-The peoples fall under thee-In the heart of the enemies of the king." The bright arrow is on the string; it whizzes; the plain is strewed with prostrate forms, the kings shaft in the heart of each. It is no mere fanciful spiritualising which sees in this picture an adumbration of the merciful warfare of Christ all through the ages. We get to the kernel of the history of Israel when we regard it as the preparation for Christ. We understand the raison detre of its monarchy when we see in these poor shadows the types of the King of men, who was to be all that they should have been and were not. The world wide conflict for truth and meekness and righteousness is His conflict, and the help which is done on earth He doeth it all Himself. The psalm waits for its completion still, and will wait until the day when the marriage supper of the Lamb is preceded by the last battle and crowning victory of Him who "in righteousness doth judge and make war."
All the older versions take "God," in Psa_45:6 a, - as a vocative, while most moderns seek another construction or text. "The sum of the matter is that the only natural rendering of the received text is that of the Versions. Thy throne, O God" (Cheyne, in loc.). Three renderings have been proposed, all of which are harsh. "Thy throne is the throne of God," etc., is Ewalds suggestion, revived from a Jewish expositor, and adopted widely by many recent commentators, and in the margin of the R.V. It is clumsy, and leaves it doubtful whether the stress of the assertion lies on the Divine appointment or on the eternal duration of the throne. "Thy Gods throne is," etc., is very questionable grammatically, and extremely harsh. The only other suggested rendering, "Thy throne is God," etc., may fairly be pronounced impossible. If the vocative construction is retained, are we shut up to Cheynes further opinion, that "the only natural interpretation [is] that of the Targum, Thy throne, O Jehovah"? If so, we shall be obliged to admit textual corruption; for a reference to the eternal duration of Jehovahs dominion is quite out of place here, where the parallelism of the next clause demands some characteristic of the kings throne corresponding to that of his sceptre, there stated. But in Exo_21:6; Exo_22:8, and Psa_82:6 the name God (Elohim) is applied to rulers and judges, on the ground, as our Lord puts it, in Joh_10:35, that "unto them the word of God came"-i.e., that they were theocratic officers. The designation, therefore, of the king as Elohim is not contrary to the Hebrew line of thought. It does not predicate divinity, but Divine preparation for and appointment to office. The recurrence of Elohim (God) in its full Divine signification in the next verse is felt by many to be an insuperable objection to recognising the lower sense here. But the emphatic "thy God," which is appended to the name in Psa_45:7, seems expressly intended to distinguish between the uses of the word in the two verses. August, then, as the title is, it proves nothing as to the divinity of the person addressed. We recognise the prophetic character of the psalm, and strongly believe that it points onwards to Christ the King. But we cannot take the ascription of the title "O God" as having reference to His Divine nature. Such a thought lay far beyond the prophetic horizon. The Old Testament usage, which is appealed to in order to justify the translation of the word "God" as a vocative, must govern its meaning. The careful distinction drawn by the expressions of Psa_45:7, between the lower and higher senses of the name, forbid the attempt to find here a premature and anomalous statement of deep truth, for which the ages were not ripe. While we, who know the full truth, may permissibly apply the psalmists words as its expression, we must not forget that in so doing we are going beyond their real meaning. The controversies waged over the construction of this verse have sometimes been embittered by the supposition that it was a buttress for the truth of Christs Divine nature. But that is a mistake. The psalm goes no further than to declare that the king is divinely endowed and appointed. It does outline a character fairer than the sons of men, which requires indwelling Deity for its realisation in humanity. But it does not speak the decisive word, which alone could solve the mystery of its requirement, by proclaiming the fact of incarnation.
The perpetuity of the kings throne is guaranteed, not only by his theocratic appointment by God, but by the righteousness of his rule. His sceptre is not a rod of iron, but "a sceptre of uprightness." He is righteous in character as well as in official acts. He "loves righteousness," and therefore cannot but "hate iniquity." His broad shield shelters all who love and seek after righteousness, and he wars against evil wherever it shows itself. Therefore his throne stands firm, and is the worlds hope. A singer who had grasped the truth that power divorced from justice could not endure was far in advance of his time. The nations have not yet learned his lesson. The vast robber kingdoms which seemed to give the lie to his faith have confirmed it by their evanescence.
The kings love of righteousness leads to his being "anointed with the oil of gladness above his fellows." This anointing is not that of a coronation, but that of a feast. His "fellows" may either be other kings or his attendant companions at his marriage. The psalmist looks as deep into individual life as he has just done into politics, and ascribes to righteousness lofty powers in that region too. The heart which loves it will be joyful, whatever befalls. Conformity to the highest ideal known to a man, or, at all events, hearty love thereof, leading to efforts after it, is the surest foundation for lasting and deep joy. Since Christ is the fulfilment of the psalmists picture, and perfectly realised the perfection of manhood, the psalmsts words here are most fully applicable to Him.
True, He was "a man of sorrows," but beneath His sorrow had abiding and central joy, which He bequeathed to us, with the assurance that to possess it would make our joy full. His pure manhood was ever in touch with God, and lived in conscious righteousness, and therefore there was ever light within, though there was darkness around. He, the saddest, was likewise the gladdest of men, and "anointed with the oil of joy above His fellows."
In Psa_45:8 the psalm reaches its main theme-the marriage of the king. The previous verses have painted his grace of person, his heroic deeds in battle, and his righteous rule. Now he stands ready to pass into the palace to meet his bride. His festival robes are so redolent of perfumes that they seem to be composed of nothing but woven fragrance. There are difficulties in the rendering of Psa_45:8 a, but that adopted above is generally accepted as the most probable. The clause then describes the burst of jubilant music which welcomed and rejoiced the king as he approached the "palaces of ivory," where his bride waited his coming.
Psa_45:9 carries the king into his harem. The inferior wives are of royal blood, but nearest him and superior to these is the queen-consort glittering with golden ornaments. This feature of the psalmists description can only have reference to the actual historical occasion of the psalm, and warns against overlooking that in seeking a prophetic reference to the Christ in every particular.
The second half of the psalm is an address to the bride and a description of her beauty and state. The singer assumes a fatherly tone, speaking to her as "daughter." She is a foreigner by birth, and is called upon to give up all her former associations, with whole-hearted consecration to her new duties. It is difficult to imagine Jezebel or Athaliah as the recipient of these counsels, nor does it seem to the present writer to add anything to the enjoyment of the psalm that the person to whom they were addressed should be identified. The exhortation to give up all for loves sake goes to the heart of the sacred relation of husband and wife, and witnesses to the lofty ideal of that relation which prevailed in Israel, even though polygamy was not forbidden. The sweet necessity of wedded love subordinates all other love, as a deeper well, when sunk, draws the surface waters and shallower springs into itself.
"The rich, golden shaft
Hath killed the flock of all affections else
That live in her."
The king sung of in the psalm was a type of Christ. Every true marriage is in the same fashion a type of the union of the soul with Jesus, the lover of all, the bridegroom of humanity. So it is not arbitrary spiritualising, but recognition of the nobleness of the lower love and of its essential similarity with the highest, when the counsel to this bride is regarded as shadowing the duties of the soul wedded to Christ. If a heart is really influenced by love to Him, that love will make self-surrender blessed. A child gladly drops toys when it stretches out its little hand for better gifts. If we are joined to Jesus, we shall not be unwilling to "count all things but loss for the excellency of the knowledge" of Him. Have the terms of wedded life changed since this psalm was written? Have the terms of Christian living altered since it was said, "Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple"? The law still remains, "Daughter, forget thine own people and Thy fathers house." The exhortation is followed by a promise: "So shall the king desire thy beauty." The application of these words to the relations of Christ and His people carries with it a striking thought that He is affected by the completeness of our self-surrender and dependence. He pours love on the unworthy, but that is a different thing from the love with which He responds to such abandonment of self and other loves. Holy, noble living will bring a smile into His face and draw Him nearer to us.
But whilst there is all this sweet commerce of love and giving, the bride is reminded that the king is her lord, and is to be reverenced as welt as loved. There is here, no doubt, the influence of an archaic mode of regarding marriage and the wifes position. But it still is true that no woman finds all that her heart needs in her husband, unless she can bring her reverence where she has brought her love; and that love will not long remain if reverence departs. Nor is the warning less needed in, the higher region of the wedlock of the soul with the Saviour. Some types of emotional religion have more to say about love than about obedience. They are full of half-wholesome apostrophes to a "dear Lord," and are apt to forget the last word in the emphasis which they put on the first. The beggar maid married to a king was full of reverence as well as love; and the souls whom Jesus stoops to love and wash and wed are never to forget to blend adoration with approach and obedience with love.
A picture of the reflected honour and influence of the bride follows in Psa_45:12. When she stands by the kings side, those around recognise her dignity, and seek to secure her favour. Hupfeld, Hitzig, and others take "daughter of Tyre" to be a vocative, addressed to the bride, who is, according to their view, a Tyrian princess. But there is a strong grammatical objection to that construction in the copula ("and") prefixed to "daughter," which is never so prefixed to a vocative unless preceded by another vocative. Delitzsch, Baethgen, Perowne, and Cheyne agree in recognising the force of that consideration, and the three former regard the phrase not as a vocative, but as a nominative. It is a personification of the Tyrians according to a familiar idiom. The clause is elliptical, and has to be supplemented by supposing that the same verb, which appears in the next clause in the plural, is to be supplied in thought, just as that clause requires the supplement of "with a gift" from this one. There appears to be some flaw in the text, as the clauses are unsymmetrical, and possibly the punctuators have marked a hiatus by the sign (Pasek) after the word "daughter of Tyre." To "seek thy favour" is literally to "smooth thy face"-a graphic representation. In the highest region, which we regard the psalm as adumbrating, the words have fulfilment. The bride standing by her bridegroom, and showing her love and devotion by self-abandonment and reverence, will be glorious in the eyes of those around. They who manifestly live in loving communion with their Lord will be recognised for what they are, and, though sometimes hated therefor, will also be honoured. When the Church has cast all but Christ out of its heart, it will conquer the world. "The sons of them that afflicted thee shall come bending unto thee."
In Psa_45:13-15 the brides apparel and nuptial procession are described. She is "all glorious within,"-by which is not meant, as ordinarily supposed, that she possesses a tuner beauty of soul, but that the poet conceives of her as standing in the inner chamber, where she has been arrayed in her splendour. Krochmal, followed by Graetz and Cheyne, changes the text so as to read corals, or, as Cheyne renders, pearls (Heb. pninim), for within (pninah), and thus preserves unity of subject in the verse by removing the local designation. But the existing reading is intelligible. In Psa_45:14 the marriage procession is described. The words rendered "embroidered robes" are by some taken to mean "tapestry of divers colours" (Perowne), or richly woven carpets spread for the bride to walk on, and by others (Hitzig, Riehm) gay-coloured cushions, to which she is led in order to sit beside the bridegroom. But the word means apparel elsewhere, and either of the other meanings introduces an irrelevant detail of another kind into the picture. The analogy of other Scripture metaphors leads at once to interpreting the brides attire as symbolic of the purity of character belonging to the Church. The Apocalypse dresses "the Lambs wife" in "fine linen, clean and white." The psalm arrays her in garments gleaming with gold, which symbolise splendour and glory, and in embroidered robes, which suggest the patient use of the slow needle, and the variegated harmony of colour attained at last. There is no marriage between Christ and the soul, unless it is robed in the beauty of righteousness and manifold graces of character. In ether places we read that the bride "made herself ready," and also that "to her was granted that she should be arrayed in fine linen, clean and white," in which sayings are set forth the double sources of such a garment of the soul. It is a gift from above. It is "put on" by continual effort, based on faith. The picture of the homecoming of the bride follows. She is attended by her maidens, and with them she passes into the palace amid joys and exultation. The psalm stops at the threshold. It is not for the singer to draw back the curtains and let in the day. "The door was shut." The presence of virgin companions waiting on the bride no more interferes with the application of the psalm to Christ and His Church than the similar representation brings confusion into our Lords parable of the Ten Virgins. Parables and symbols are elastic, and often duplicate their representations of the same thing; and such is the case here.
The closing verses are addressed, not to the bride, but to the king, and can only in a very modified way and partially be supposed to pass beyond the Jewish monarch and refer to the true King. Hopes that he might be blessed with fortunate issue of the marriage were quite in place in an epithalamion, and the delicacy of the light touch with which this closing note is struck is noteworthy, especially in contrast with the tone of many famous secular songs of similar import. But much straining is needed to extract a spiritual sense from the words. Perowne truly says that it is "wiser to acknowledge at once the mixed character" of the psalm, and he quotes a sagacious saying of Calvins to the effect that it is not necessary that every detail should be carefully fitted to Christ. The psalm had a historical basis; and it has also a prophetic meaning, because the king of Israel was himself a type, and Jesus Christ is the fulfilment of the ideal never realised by its successive occupants. Both views of its nature must be kept in view in its interpretation; and it need cause no surprise if, at some points, the rind of prose fact is, so to speak, thicker than at others, or if certain features absolutely refuse to lend themselves to the spiritual interpretation.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Superscription.—“To the Chief Musician upon Shoshannim, for the sons…
INTRODUCTION
Superscription.—“To the Chief Musician upon Shoshannim, for the sons of Korah, Maschil. A song of loves.”
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“To the chief musician.” See notes on the title to Psalms 39. “Upon Shoshannim” “is a musical direction to the leader of the Temple choir, and moat probably indicates the melody ‘after’ or ‘in the manner of’ (על, al., A. V. ‘upon’) which the Psalms were to be sung. As ‘Shoshannim’ literally signifies ‘lilies,’ it has been suggested that the word denotes lily-shaped instruments of music, perhaps cymbals, and this view appears to be adopted by De Wette (Die Psalmen, p. 34). Hengstenberg gives to it an enigmatical interpretation, as indicating ‘the subject or subjects treated, as lilies figuratively for bride in Psalms 45; the delightful consolations and deliverances experienced in Psalms 69, &c., which Dr. Davidson very truly characterises as ‘a most improbable fancy.’ The 70 and Vulgate have in both psalms ὑπὲρ τῶν ἀλλοιωθησομένων, and pro iis qui immutabuntur respectively, reading apparently עַל מְשֻׁנִּים for עַל שֹׁשׁנִּים. Ben Zeb regards it as an instrument of psalmody, and Junius and Tremellius, after Kimchi, render it ‘hexachorda,’ an instrument with six strings, referring it to the root shesh, ‘six,’ and this is approved by Eichorn in his edition of Simonis.”—W. Aldis Wright, in Smith’s Diet, of the Bible.
Fuerst in his Lexicon says on “שׁוֹשַׁנִּים, the name of a musical choir, Psalms 45; Psalms 69; Psalms 80, identical with שׁוּשַׁן, Psalms 60, (which see).” On the latter word he says, עֵדוּת שׁוּשַׁן (Psalms 60, for which Psalms 80 has עֵדוּת שׁוֹשַׁנִּים, and also שׁוֹשַׁנִּים alone) proper name of one of the twenty-four music choirs (1 Chronicles 25) left by David (תּוֹדת, Neh_12:31), Psalms 60, so called from a master שׁוּשַׁן (comp. the proper name שֵּׁשָׁן 1Ch_2:31). which musical guild may have been stationed in עְדִיתַיִם=עֵדוּת (Jos_15:36).
“For the sons of Korah.” See notes on the title to Pa. 42.
“Maschil,” a didactic poem.
“A song of loves,” says Barnes, “would properly denote a song devoted to love, or in celebration of love; that is, in which love would be the main idea.”
The author of the psalm, and the occasion on which it was written, are both unknown.
The reader who desires to acquaint himself with the various opinions as to whom the psalm refers or is applicable, we would refer to the “Introductions” to the psalm in the commentaries of Barnes, Hengstenberg, et al. For ourselves, we believe in its Messianic application. “The forty-fifth psalm,” says Canon Liddon, “is a picture of the peaceful and glorious union of the King Messiah with His mystical bride, the Church of redeemed humanity. Messiah is introduced as a Divine King reigning among men. His form is of more than human beauty; His lips overflow with grace; God has blessed Him for ever, and has anointed Him with the oil of gladness above His fellows. But Messiah is also directly addressed as God; He is seated upon an everlasting throne.” This psalm cannot “be adapted without exegetical violence to the circumstances of Solomon, or of any other king of ancient Israel; and the New Testament interprets the picture of the Royal Epithalamium of the one true King Messiah.”
THE PRAISE OF THE MESSIAH-KING
(Psa_45:1-2.)
I. The reasons why He is praised.
1. Because of the beauty of His character. “Thou art fairer than the children of men.” The Hebrew word translated, “Thou art fairer,” is a very unusual expression. This word, יָפֽיָפִיתָ, according to Fuerst, is the 2d person masculine of יָפְיָפָה=“to be very beautifully formed, with מִן (more than) Pa. Psa_45:3” (2 A. V.) “The irregularity of this reduplicated form merely consists in this, that it stands for יָפְיְפָה, the second Yod not being the first radical repeated, but arising out of the third (ה); and יָפִיתָ being put by the punctuators after the analogy of Kal.” Hengstenberg gives the force of the word as, “Thou art beautifulness, for, Thou art perfectly beautiful. The beauty here, since it is described in what follows, as the ground of the Divine blessing, cannot be simply outward beauty, but only the expression and image of spiritual perfection.” The beauty of Christ’s character when studied as it is presented to us by the four evangelists is an exhaustless theme. We can only indicate certain points and leave them. Consider
(1) His righteousness as attested by unbelievers. When He demanded of His enemies, “Which of you convinceth me of sin?” they were speechless. Pilate said,” I find no fault in this man.” The Roman centurion said, “Certainly this was a righteous man.”
(2) His association with sinners without contracting the slightest impurity.
(3) His treatment of personal enemies. He prayed for those who crucified Him, “Father, forgive them, for they know not what they do.”
(4) His everburning hatred of tin, and His quenchless love for sinners.
(5) His unreserved and hearty devotion to the Supreme Will.
(6) His Divine self-sacrifice. We can only mention these points out of many others. But, if the reader desires to see the singular and superhuman beauty of Christ’s character most thoughtfully and eloquently set forth, we refer him to the chapter on “The Character of Jesus forbids His possible Classification with Men,” in “Nature and the Supernatural,” by H. Bushnell, D.D. Read the chapter, and with deeper conviction and intenser fervour, you will exclaim, “Thou art fairer than the children of men!”
2. Because of the excellency of His speech. “Grace is poured into thy lips.” “The grace which is here specially ascribed to the lips is manifestly but a reflection of the loveliness of the speech which streams from the lips.” See this when he was a child talking with the doctors in the temple: “All that heard Him were astonished at His understanding and answers.” And afterwards, when He taught in the synagogue, the people “were astonished and said, Whence hath this man this wisdom?” When certain officers had been sent by the chief priests and Pharisees to seize Him, they returned saying, “Never man spake like this man.” When He spake in the synagogue at Nazareth, “all bare Him witness, and wondered at the gracious words which proceeded out of His mouth.” Recall His words to the penitent, to the doubting, to the anxious, to the bereaved, &c. Think of His words concerning the Father, &c. Truly, “Grace is poured into Thy lips.”
3. Because of His constant enjoyment of the Divine favour. “Therefore, God hath blessed Thee for ever.” Mysterious is the union between the Father and the Son. But we know it affords unspeakable delight to the Father. “Mine elect in whom My soul delighteth.” “My beloved Son, in whom I am well pleased.” Here, then, are the highest reasons for praising the Messiah-King.
II. The manner in which He is praised.
1. Heartily. “My heart is inditing a good matter.” Margin: “My heart boileth, or bubbleth up.” Hengstenberg: “My heart boils with good words.” He speaks not the coolly calculated praise of the intellect, nor is he about to produce some beautiful work of poetic art merely, but to utter the irrepressible emotions of admiration and love. His heart is about to relieve itself in praise. Hearty praise is the only praise which God accepts.
2. Readily. “My tongue is as the pen of a ready writer.” The heart of the poet is so filled with his theme “that he has no need to seek for words; but they flow in upon him of themselves and flow out again.” In the case of the Psalmist, a full heart made a fluent tongue.
III. The excellence of this praise. “A good matter.” It is good—
1. Because of the excellence of the person praised. It is fitting and right that goodness should be reverenced, that beauty should be admired, &c He is “the chiefest among ten thousand, … yea, He is altogether lovely.”
2. Because of the reflex influence of the exercise upon the person offering praise. By sincerely praising God we become like Him in those features for which we praise Him. The exercise is transforming. As we dwell with devout admiration on His beauty we ourselves become beautiful. The praise of the supremely good is an important condition of the true development of our nature, and one of the chief elements of human joy. In heaven the praise is ceaseless.
THE MESSIAH AS A MAJESTIC CONQUEROR
(Psa_45:3-5.)
The Messiah is here represented as a Hero going forth to battle. He whose character is so beautiful, whose words are so gracious, is also a man of war. “The royal bridegroom,” says Matthew Henry, “is a man of war, and His nuptials do not excuse Him from the field of battle; nay, they bring Him to the field of battle, for He is to rescue His spouse by dint of sword out of her captivity, to conquer her, and to conquer for her, and then to marry her.” It is important to bear in mind that “the imperatives have prophetic import. The Psalmist calls upon the king to do that, which He shall surely perform.”
I. The enterprise which He has undertaken. He is here represented as going forth to subdue His enemies in the world. Here are two points—
1. Christ has enemies in the world. “The carnal mind is enmity against God.” The unrenewed man in his heart and by his deeds, if not in words, says, “We will not have this man to reign over us.”
2. Christ is engaged in the conquest of His enemies in the world. He conquers them by converting them into His friends. He destroys rebels by making them His loyal subjects. His great work is the conversion and salvation of souls.
II. The manner in which He goes forth to this enterprise. “Gird Thy sword upon Thy thigh, O Hero, with Thy glory and Thy majesty.” The “sword” of the Hero is the Word of God. “The sword of the Spirit is the Word of God.” “The Word of God is quick and powerful, and sharper than any two-edged sword,” &c. “By the promises of that Word, and the grace contained in those promises, souls are made willing to submit to Jesus Christ and become His loyal subjects; by the threatenings of that Word, and the judgments executed according to them, those that stand out against Christ will in due time be brought down and ruined.” (Comp. Rev_19:15.) The Hero goes forth also in His “glory and majesty.” “He has a threefold glory. His glory, as God, consists in a display of the infinite perfections and excellencies of His nature. This glory He possessed with the Father before the world was. His glory, as man, consists in the perfect holiness of His heart and life. His glory, as God and man united in one Person, the Mediator, consists in His perfect fitness to perform all those works which the office of Mediator requires of Him. This is the glory in which Christ appears, when He goes forth to subdue sinners to Himself; and this, therefore, is the glory which is meant in our text.” … He possesses “everything which is necessary, either to satisfy the justice and honour of God, or to excite and justify the utmost love, admiration, and confidence of man.… He wished Him also to appear in His majesty. The difference between majesty and glory consists in this: Glory is something which belongs to either the person or the character of a being; but majesty is more properly an attribute of office, especially of the regal office. This office Christ sustains. He is exalted to be a Prince as well as a Saviour; He is King of kings and Lord of lords; and it is principally in His character of a king, that He subdues His enemies, and dispenses pardon. The Psalmist, therefore, wished Him to appear in this character, arrayed in all His awful majesty, that while His glory excited admiration, and delight, and love, His majesty might produce reverential awe, and lead sinners to submission and obedience.”—Payson.
III. The Reasons for which He goes forth to this enterprise. “Because of truth and meekness and righteousness.” “Truth” as opposed to all lying or fraud; “meekness” as opposed to pride and arrogance; and “righteousness” as opposed to all injustice. The King rides forth to war in the cause of the truthful, the meek, and the righteous. He wages relentless war against falsehood, violence, and injustice. His kingdom is founded and extended neither by deceit, nor arrogance, nor mere irresistible force. His reign is the reign of truth, gentleness, and equity.
IV. The success which He achieves in this enterprise. The Messiah is represented as “riding prosperously” on in His career. He advances successfully, victoriously. “Thy right hand shall teach Thee terrible things. Thine arrows are sharp in the heart of the King’s enemies; whereby the people fall under Thee.” With His right hand the Hero achieves deeds which strike the world with amazement and fear. On Psa_45:5 Barnes says: “Literally, Thine arrows are sharp—the people under Thee shall fall—in the heart of the enemies of the King. The process of thought in the verse seems to be this: First, The arrows are seen as sharp or penetrating. Second, The people are seen falling as those arrows are shot forth. Third, It is seen that those who fall are the enemies of the King, and that the arrows have pierced the heart.… The reference here is to the truth, and to the power of that truth in penetrating the hearts of men.” The arrows pierce some hearts with conviction, and conversion follows. But the incorrigibly impenitent will be pierced with the sharp arrows of His wrath.
CONCLUSION.—The ultimate success of the Messiah’s enterprise is certain.
1. The nature of His government secures it. Truth is stronger than error; love than hatred; righteousness than injustice, &c.
2. The march of events shows it. Christ’s ideas, principles, &c., are conquering the world.
3. God guarantees it. “I shall give Thee the heathen for thine inheritance,” &c. “He must reign until He hath put all enemies under His feet.” Are we with Him or against Him? Sinners, will you bow to the sceptre of His grace, or resist Him until you are smitten down by his terrible right hand? Choose ye.
THE MESSIAH’S REIGN AND JOY
(Psa_45:6-9.)
We pass from the contemplation of the Messiah as a Hero to regard Him as a King. Psa_45:6-7 are quoted by the author of the Epistle to the Hebrews in proof of the fact that the Christ is exalted by God above the angels. He certainly regards the words in the Psalm as applying originally to Christ. So that we have excellent authority for regarding the Psalm as Messianic.
I. The reign of the Messiah. “Thy throne, O God, is for ever and ever,” &c. The Psalmist here announces—
1. The righteousness of His reign. “The sceptre of Thy kingdom is a right sceptre.” “A sceptre of righteousness is the sceptre of Thy kingdom” (Heb_1:8). Hengstenberg: “A sceptre of equity is the sceptre of Thy kingdom.” The laws and administration of the Messiah’s empire are just.
(1) His rule over man as an individual is right. All His requirements are in harmony with and tend to promote our wellbeing. In keeping His commandments “there is great reward.”
(2) His rule over man in his social relations is right. What could be more equitable or more wise than the great rule laid down by our Lord for the regulation of our conduct towards each other, “All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets”?
(3) His rule over man in his relations to God is right. He requires us to obey, reverence, and love God. Is it not reasonable and equitable that the most excellent and gracious Being should be loved; that the most holy and glorious Being should be reverenced; that our Creator, Sustainer, and Sovereign should be obeyed? “The law is holy, and the commandment is holy and just and good.” His reign is not only equitable, but benevolent. Moreover, the Psalmist represents the righteous administration of the Messiah’s kingdom as proceeding from His own habitual righteousness and love thereunto. “Thou hast loved righteousness and hated iniquity.”
2. The perpetuity of His reign. “Thy throne, O God, is for ever and ever.” The righteousness of His dominion and its perpetuity are closely related to each other. It is eternal because it is equitable. “Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever.” Earthly monarchs have to yield up crown and sceptre at the bidding of death; but the Messiah-King ever lives. Earthly dynasties pass away; but His empire is ever increasing, and shall for ever endure.
II. The joy of the Messiah. “Therefore, O God, Thy God hath anointed Thee,” &c.
1. His joy, which is here expressed by the anointing of the Father. Alford says: “We must distinguish this anointing from the ἔχρισεν αὐτὸν ὁ θεὸς ποεύματι ἁγίῳ κ. δυνάμει of Act_10:38, and the ἔχρισεν με of Isa_61:1· For it is a consequent upon the righteous course of the Son of God in His humanity, and therefore belongs to His triumph, in which He is exalted above His μέτοχοι. Again, ‘the oil of gladness’ seems rather to point to a festive and triumphant than to an inaugurative unction. We should therefore rather take the allusion to be, as in Psa_23:5; Psa_92:10, to the custom of anointing guests at feasts; so that as the King in the Psalm is anointed with the oil of rejoicing above His fellows, because of His having loved righteousness and hated iniquity, so Christ in the jubilant celebration of His finished course at His exaltation in heaven is anointed with the festive oil, παρὰ τοὺς μετόχους αὐτοῦ … ‘Oil of rejoicing’ (oil indicative of joy, as it is of superabundance: cf. Isa_61:3) beyond thy fellows (i.e., in the Psalm, other kings) … We must, I think, take μετόχους (Heb_1:9) as representing other heavenly beings, partakers in the same glorious and sin less state with Himself, though not in the strict sense His ‘fellows’.… Thus only can the figure of anointing at a triumphant festival be carried out consistently—that triumph having taken place on the exaltation of the Redeemer to the Father’s right hand and throne when the whole of the heavenly company, His μίτοχοι in glory and joy, being anointed with the oil of gladness, His share and dignity was so much greater than theirs.”
2. His joy, in His bride—the Church “Upon Thy right hand did stand the queen in gold of Ophir.” The Church is here and elsewhere in Scripture represented as the Bride of Christ. Concerning the Church, two things are here indicated by the Psalmist.
(1) Her honourable position, “upon Thy right hand.” “The place on the right hand is the place of honour.” In the affections of the Messiah the Church has the place which the bride has in the affections of her husband. “Christ loved the Church, and gave Himself for it,” &c. (Eph_5:25-27).
(2) Her glorious dress. “The queen in gold of Ophir.” The gold of Ophir was proverbial for its fineness. The dress of the Church consists of the graces of character exemplified by her members. These are marked by two prominent features. Purity. Christians are “arrayed in fine linen clean and white; for the fine linen is the righteousnesss of saints.” Preciousness. We owe our redemption and all our graces to “the precious blood of Christ.” More precious than “gold of Ophir” are the virtues and graces of a Christ-like soul.
3. His joy in the handmaids of Himself and His bride. “Whereby they have made Thee glad. King’s daughters are among Thy honourable women.” The King was made glad by the distinguished persons who attended upon Him and His consort. “The numbering of kings’ daughters among His honourable women, or maids of honour, intimates that the kings whose daughters they were, should be tributaries to Him, and dependents on Him, and would therefore think it a preferment to their daughters to attend Him.” May we not discover here a prophecy that everything which is distinguished, exalted, and beautiful shall become a handmaid to the religion of Christ? Science shall bring her discoveries and lay them at the feet of Jesus, to be used for the promotion of His cause. Architecture shall put forth her noblest efforts in His service. And poetry and music, painting and sculpture, shall consecrate themselves to Him. To a great extent this is already true. One day it shall be completely and universally true.
4. The greatness and diffusiveness of His joy. “All Thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces.” Palaces whose chambers were adorned and probably inlaid with ivory seem to have been common amongst princes and wealthy men. Comp. 1Ki_22:39; Son_7:4; Amo_3:15; Amo_6:4. From such palaces, the maids of honour and the consort are represented as coming, to the great joy of the King. The garments smelling of myrrh, and aloes, and cassia, seem to us to refer to the anointing, which was so generous that His garments were impregnated with the odours and diffused the choice perfumes around.
CONCLUSION.—We have two most inspiring facts—
1. The Messiah reigneth, reigneth in righteousness, and shall reign for ever.
2. The Messiah rejoiceth, in the Father’s delight in Him, in the Church which He loves, and in the distinguished handmaids who wait upon His cause. One day His joy will be complete. He “shall be satisfied.” Be it ours, however feebly, to the utmost of our powers to extend His reign and enhance His joy.
THE CHURCH AND HER LORD
(Psa_45:10-17.)
In these verses we have—
I. Exhortation to the Church. “Hearken, O daughter, and consider, and incline thine ear,” &c. (Psa_45:10-11). This is the language of the Psalmist addressed to the Church, and the Bride of the Messiah. She is exhorted—
1. To devote herself unreservedly to Him. “Forget thine own people and thy father’s house.” “The idea here is that which we find so often enforced in the New Testament, that they who become the followers of the Saviour must be willing to forsake all for Him, and to identify themselves with Him and His cause. The strongest earthly ties are to be made subservient to a higher and stronger tie, if we would become true followers of the Saviour.”—Barnes. “He that loveth father or mother more than Me is not worthy of Me, and he that loveth son or daughter more than Me is not worthy of Me.” Christ requires our supreme affection.
2. To reverence Him. “He is thy Lord, and worship thou Him.” “Sarah obeyed Abraham, calling him lord.” “Let the wife see that she reverence her husband.” “Christ is the Head of the Church. The Church is subject unto Christ.” The Church must pay Divine honours to her Lord; must submit to His authority, and worship Him as God.
II. Encouragement to the Church. The Church is encouraged by the Psalmist to expect, if she thus reverences and devotes herself to her Lord, that—
1. The King shall delight in her. “So shall the King greatly desire thy beauty.” The more we renounce all sinful and selfish inclinations, that we may please the Lord Christ, the more acceptable shall we be found in His sight. And not simply acceptable, but pleasureable. “The Lord taketh pleasure in His people.” By supreme devotion to Him we may gratify the heart of Christ,—give Him joy.
2. Distinguished peoples shall honour her. “And the daughter of Tyre shall be there with a gift; the rich among the people shall intreat thy favour.” “In the time of the Psalmist, Tyre was probably the most wealthy and luxurious commercial town then existing; and it is referred to here as meaning that persons of highest rank, and of the greatest riches, and those who were surrounded most by affluence and luxury, would honour” the Church when faithful to her Lord. Hengstenberg translates: “So will the daughter Tyre implore thee with gifts, the rich among the people.” He says: “The object of the earnest entreaty is reception into the community of the people of God (comp. Isa_44:5; Psa_47:9).… Only when the Church of God really occupies the position of the Church of God, can prayer be directed to her for reception into her society. The Church exercises a drawing power toward those that are without, in exact proportion to her own internal connection with the Lord. Her surrender to the Lord forms the ground of the heathen’s surrender to her.” When the Church is thoroughly devoted to her Lord, the world will honour her by seeking union with her. A devoted Church would speedily result in a converted world.
III. The glory of the Church. “The King’s daughter is all glorious within, her clothing is of wrought gold.” The “within” is to be understood in a local sense. The bride was glorious within her father’s palace. The Church of Christ is glorious when fully consecrated to Him. The glory of holiness adorns her splendidly as a garment of fine gold. Christ has given her His own glory. “The glory which Thou gavest me I have given them.” “The beauty of the Lord our God is upon” her. The glory of the Church is in her faith, hope, love, patience, righteousness, holy zeal, &c. As these are expressed in her life, she honours God and is honoured by man.
IV. The marriage celebration of the Church. “She shall be brought unto the King in raiment of needlework,” &c. (Psa_45:14-15). The figure is that of an Oriental marriage. These verses speak of the procession of the bride from the house of her father to that of her husband. The figure probably points to the reception of the redeemed Church into heaven to be for “ever with the Lord.” This reception is spoken of in Rev_19:7-8. Concerning this celebration, the poet brings into view two features—
1. Its splendour. The glory of the bride, her clothing of wrought gold, her raiment of needlework, and her bridesmaids are all indicative of this. “Christ loved the Church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the word, that He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.”
2. Its joyousness. “With gladness and rejoicing,” &c. Great will be the joy when the redeemed are received into the full glories of heaven. How great the joy of the bride! of the Bridegroom! of the angels! of the Eternal Father!
V. The assurances given to the Lord of the Church. “Instead of Thy fathers shall be Thy children,” &c. (Psa_45:16-17). The Messiah-King is here assured of—
1. A numerous offspring. The 16th “verse rests upon the custom of wishing to the married pair a numerous and mighty offspring” (comp. Gen_24:60; Rth_4:11-12). Christ shall bring “many sons unto glory.” “Many shall come from the east and the west, and from the north and the south, and shall sit down in the kingdom of God.” “Lo, a great multitude which no man could number, of all nations,” &c.
2. A distinguished offspring. “Whom Thou mayest make princes in all the earth.” “The image here is derived, undoubtedly, from the custom prevailing among kings of assigning portions of an empire as provinces to their sons” (comp. 2Sa_8:18; 2Ch_11:23). All who become subjects of the Messiah are invested with sovereign authority. They are “made kings and priests unto God and His Father.”
3. Perpetual praise. “I will make Thy name to be remembered in all generations; therefore shall the people praise Thee for ever and ever.” “God hath highly exalted Him, and given Him a name which is above every name,” &c. The praise of the Messiah-King will be eternal, and ever-increasing in fervour and depth and fulness.
CONCLUSION.—What is thy relation to this glorious Being? Trust Him, love Him, loyally serve Him, and great and endless will be thy blessedness.
RELIGIOUS WORSHIP
(Psa_45:11.)
“For He is thy Lord; and worship thou Him.”
In the institution of worship we have the encouraging declaration that God may be sought, that God may be found.
Consider the nature, the reason, and the importance of religious worship.
I. Its nature.
1. Its internal principles. There must be reverence; … not, indeed, terror, but sacred awe. And as we are sinful creatures, there must be that deep humiliation which implies self-displacence and abhorrence.… The very thought of God, the recollection that we are in His immediate presence, will prostrate and humble us, if we worship Him aright. Another principle of worship for fallen man must be trust in atonement. Whatsoever things we ask in prayer must be in the name of Christ, believing in Him. There must be submission. For a rebel to worship is only mockery. Another principle is love. Gratitude for past mercies, … supreme affection, … delight in Divine goodness, &c.
2. Its external manifestations. And here we have Acts. As prayer,—thanksgiving,—commemoration, &c. Places. The closet,—the family,—the church,—the great assembly.
II. The ground and reason of worship. “For He is thy Lord.”
1. This declares to us the Divine greatness; for the Lord of the Church is Lord of all; and, if so, the highest views are presented of His grandeur and glory.… Sum up all the particulars of creature-glory; collect it into one mass; it is all from Him; and He who could impart so much, has yet more in Himself.… If worship implies reverence and sacred awe, surely this is He to whom worship belongs.
2. As He is our Lord, He stands to us in the relation of an absolute dominion. We ourselves, our family, our country, our world, are all under His sway. Our life is given, supported, terminated by Him. If worship implies prayer, we see the reason for it in His boundless dominion, His absolute lordship.
3. He is our Lord legislatively. As He is holy and good, His will must refer to a holy and felicitous course of action. And in proportion to the wisdom, holiness, and goodness of this, must He be bound, by the perfection of His own character, to guard His law, the expression of His will, from violation. This He has done. The law is sanctioned by the penalty of eternal death. Now we have sinned against Him, and thus, do we stand in relation to His law and Himself, as guilty and condemned sinners. If, then, we have offended our sovereign Lord; and if worship implies penitence and confession, here is another reason why we should worship.
4. But to the Church may it be specially said, “He is thy Lord.” The true Church is a society arising from the fact of actual reconciliation to God by Christ Jesus. To this He stands in the special relation of a gracious Sovereign. And here we find another ground of the worship of the Church. There is praise to Him for His goodness,—trust in His everlasting mercy,—the thankful recognition of all His mighty and marvellous interpositions, &c.
III. The importance of worship.
1. Wherever there is true worship, there the great fundamental truths of religion are proclaimed before the world. The true God is proclaimed. Faith tells of the altar of the perfect Sacrifice, and the smoke of His atonement fills her courts. Her services proclaim Christ to be the true God, and eternal life, &c.
2. True Christian worship secures the constant publication of the Word of God. Does any one neglect that Word at home? It is here sounded in his ears. Or does he read without understanding it? It is here explained and enforced, &c.
3. In the public assemblies of the Church, there is the special presence of God. “I have seen Thee,” says Lord Bacon, “in Thy works, and sought Thee in Thy providences, but I have found Thee in Thy temples.” Wherever two or three meet together in the name of Christ He is present with them.
4. Public worship both presents to us the most perfect type of heaven on earth and furnishes an efficient preparation for it.
CONCLUSION.—
1. Let us feel it our duty to uphold His worship.
2. Let us know and feel the evil of a careless, formal service. “God is a Spirit; and they that worship Him must worship Him in spirit and in truth.”
3. Let us be ourselves increasingly spiritual in worship, preserving the spirit of devotion amidst all the engagements and trials of life; so shall we never be denied the blessed privilege of access to the throne of the heavenly grace; and in the manifested love of God, we shall enjoy a heaven upon earth.—Richard Watson. Abridged.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. The Messiah is "fairer than the children of…
Psa 45:2
I. The Messiah is "fairer than the children of men" as the Son of God. Children of men are born in time; the Messiah was in the beginning with God. They have only a creature nature; He has the nature of God. He is absolutely one with God, and in every respect equal with God.
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II. Christ is "fairer than the children of men" as the Son of man. They are born with a sinful taint, but He was born without sin. They go astray as soon as they are born; He was a holy and harmless Child. The children of men fail chiefly in love, but the love of our Saviour surpasseth knowledge.
III. Christ is "fairer than the children of men" in three things which He shared with men—work, suffering, and temptation. (1) Work. (a) He knew His work. He knew what it was. Some people spend their whole lives in finding out their work; hence they never do any work which is worth doing. (b) Christ made His work His meat and drink. He did not call work a curse. He did not account it a hardship. (c) Christ finished His work. (2) In suffering, too, Christ endured completely all that He was appointed to suffer. He also bore it patiently, and His patience had her perfect work. (3) Look at temptation. Christ was undefiled by temptation. Thoughts of wrong-doing were cast into His mind like firebrands thrown into some dwelling formed of combustible material, but those thoughts never tainted Christ.
IV. Christ is "fairer than the children of men" in His official characters of Prophet and Priest.
V. Christ is "fairer than the children of men" in four things in which good men notably fail: (1) in the harmony and variety of His excellencies; (2) in the unbroken consistency of His actions; (3) in the perfection of His manifold works; (4) Christ’s influence was in all respects superior. Hence the variety of metaphors used to represent Him.
S. Martin, Westminster Chapel Pulpit, 4th series, No. 12.
References: Psa 45:2.—G. Brooks, Outlines of Sermons, p. 80; Preacher’s Monthly, vol. iv., p. 71; Spurgeon, Morning by Morning, p. 173. Psa 45:3.—Expositor, 3rd series, vol. v., p. 312; C. Wordsworth, Sermons at Harrow School, p. 188; G. Brooks, Outlines of Sermons, p. 377.
Psa 45:3-4
The three offices of Christ.
Our Lord is here spoken of in two distinct characters—as a Teacher: "Full of grace are Thy lips;" and as a Conqueror: "Gird Thee with Thy sword upon Thy thigh," or, in other words, as a Prophet and as a King. His third special office is that of a Priest, in that He offered Himself up to God the Father as a propitiation for our sins.
I. These three offices seem to contain in them and to represent the three principal conditions of mankind: endurance, active life, and thought. Christ undertook them all, suffering that we might know how to suffer, labouring that we might know how to labour, and teaching that we might know how to teach.
II. In these offices Christ also represents to us the Holy Trinity, for in His own proper character He is a Priest; and as to His kingdom, He has it from the Father; and as to His prophetical office, He exercises it by the Spirit. The Father is the King, the Son the Priest, and the Holy Ghost the Prophet.
III. Christ left behind Him a ministerial order, who are His representatives and instruments; and they, though earthen vessels, show forth according to their measure these three characters: the prophetical, the priestly, and the regal. Nay, all His followers in some sense bear all three offices, as Scripture is not slow to declare. Knowledge, power, endurance, are the three privileges of the Christian Church. (1) Each state, each rank in the world, has its particular excellence; but that excellence is solitary. The kingly office has this great defect, that it is all power and no subjection, all doing and no suffering. Christ was not a King without being a Sufferer too, and so in like manner His followers after Him. (2) The soldier comes more nearly than the king to the pattern of Christ. Yet there are great drawbacks here also. (a) There is the carnal weapon. (b) The soldier is but an instrument directed by another. Christ and His ministers are bloodless conquerors. (3) The great philosophers of the world, whose words are so good and so effective, are themselves too often nothing more than words. Who shall warrant for their doing as well as speaking? They are shadows of Christ’s prophetical office, but where is the sacerdotal or the regal? Where shall we find in them the nobleness of the king and the self-denial of the priest? Such is the world, but Christ came to make a new world. He came to combine what was dissipated, to recast what was shattered, in Himself. He began all excellence, and of His fulness have all we received.
J. H. Newman, Sermons on Subjects of the Day, p. 52.
References: Psa 45:6.—Expositor, 3rd series, vol. v., p. 312. Psa 45:6, Psa 45:7.—Preacher’s Monthly, vol. vi., p. 341. Psa 45:7.—Spurgeon, Sermons, vol. xxii., No. 1273; Ibid., Morning by Morning, p. 150. Psa 45:7, Psa 45:8.—Ibid., Sermons, vol. ix., No. 498. Psa 45:8.—Ibid., Evening by Evening, p. 46. Psa 45:9.—J. M. Neale, Sermons on Passages of the Psalms, p. 129. Psa 45:10, Psa 45:11.—G. Brooks, Outlines of Sermons, p. 136.
Psa 45:11
The forty-fifth Psalm is the coronation oath of Christ to His Church. And here are three thoughts strung together to do honour to the occasion—Christ’s delight in His Church’s beauty, Christ’s claim to His Church’s service, and Christ the centre of His Church’s worship.
I. The service of worship is giving honour to God. And this is a higher and more heavenly thing than the worship which we make for our own sake, to satisfy our own desires, and to supply our own necessities. Both in public and in private, the highest part of prayer and the far end of all that we ask for ourselves or others is the confession and acknowledgment which that prayer contains of the majesty and the love of Almighty God.
II. Notice more accurately how we are to make worship service. It is only as any worship of our own mingles with the intercession of Jesus and is perfumed with His sweet name and merit that it goes up pleasantly to God. It is the Christ which is in everything that makes it service. (1) Therefore the first requisite to make worship service is the presence and the recognition of the presence of the great High-priest. (2) Remember that if worship is service, you are the servants who are to do the service. You are God’s priests—it is God’s own word—you are God’s priests to offer up spiritual sacrifices, acceptable to God in Jesus Christ. (3) Service implies all that makes a good servant’s work—order, accuracy, painstaking, reverence, a lowly feeling, a distinct aim to please and honour Him whose we are and whom we serve. To a man rightly taught the whole world is a temple, his heart is the fane, and all life is the service of worship.
J. Vaughan, Fifty Sermons, 9th series, p. 55.
References: Psa 45:13.—Expositor, 3rd series, vol. v., p. 313; J. M. Neale, Sermons on Passages of the Psalms, p. 140. Psa 45:15.—J. Sherman, Thursday Penny Pulpit, vol. v., p. 1.
Psa 45:16
I. Christ’s princes are princes born. The reason is that their birth is a new one, and any child may have it. Into the world in which Christ’s princes are born no one can bring them but God.
II. They are princes by getting a royal education. Christ provides both a good textbook and a good Teacher. The textbook is the Bible; the Teacher is the Holy Spirit.
III. They are princes by training in royal work. The first subject that any Christian prince gets to rule is his own spirit. If you want to know whether you are a prince, ask if you can take care of yourself. Can you rule your own spirit? Apart from the general idea of ruling, there are three kinds of work that princes made by Christ get to do. The first is prayer; the second is patience; the third is peacemaking.
IV. All persons royally born may be said to have a crown in prospect. All princes do not come actually to be crowned with earthly crowns; but this is one of the best things about Christ’s princes: they will all be crowned and all wear their crowns in heaven. The crown may be known by the inscription on it, "Well done, good and faithful servant; enter thou into the joy of thy Lord."
J. Edmond, Christian World Pulpit, vol. ii., p. 161.
References: Psa 45:16.—Spurgeon, Sermons, vol. vii., No. 424, and vol. xxi., No. 1260. Psa 45:17.—Homiletic Magazine, vol. vii., p. 342; G. Brooks, Outlines of Sermons, p. 384; J. M. Neale, Sermons on Passages of the Psalms, p. 149. Psalm 45—J. G. Murphy, The Book of Daniel, p. 46. Psa 46:4.—Homiletic Magazine, vol. vii., p. 214; J. H. Evans, Thursday Penny Pulpit, vol. xv., p. 189.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 The glory of the Messiah; united to His people.
The glory of the Messiah; united to His people.
To the chief musician, upon Shoshannim, Maskil of the sons of Korah: a song of the Beloved.
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{Verse 2 ’fairer far’ A reduplicative form, which makes it emphatic.}
Suddenly the Lord will appear. As Zechariah shows (Zec 14:1-21) when Jerusalem is compassed by her enemies, and just falling, nay, has fallen into their hands, -the city taken, the houses rifled, and half of the city gone forth into captivity, while "the rest of the people shall not be cut off from the city," -then "shall Jehovah go forth, and fight with those nations, as when He fought in the day of battle." This might be, and has been, taken as a providential visit; but what follows shows conclusively, and in agreement with many other prophecies, (Dan 7:13-14, etc.) that it is -though indeed Jehovah -the Son of Man who comes: for "His feet shall stand in that day on the Mount of Olives . . . . and Jehovah my God shall come, and all the holy ones with Thee."
"Saints" it is in our common version; but we must not press this as necessarily implying men. "The holy ones" may be angels, and more naturally: for it is not till the New Testament that we have it revealed that "when Christ, who is our life, shall appear, then shall we appear with Him in glory" (Col 3:4). But a personal coming, with at least angels, is clearly announced; and then it is that "Jehovah shall be King over all the earth: in that day there shall be one Jehovah, and His name one."
The psalm before us gives us no date nor details of the coming of the Lord; and the veil over its teaching is thick enough to have blinded the critics who with so much pains seek to put themselves back into the Old Testament darkness in order to get the true light thereupon. Here we may choose, if we will follow them, between Solomon, Ahab, Joram, the Syrian Alexander, a Persian monarch, or wander, if we please, further still. With all this we gain no help to spiritual conception, if even we are not led to patch and mutilate after the manner of Cheyne, in order to get rid of any possibility of holding what is in disrepute as the "traditional" one. May not, after all, this traditional one be just the effect of the glory of Christ shining out of Scripture all down the centuries? and thus tradition be but a poor name for the continual witness of eyes that have seen it?
The psalm is another Maskil, or psalm of instruction, -pointed out to us thus as having special wisdom for the time to which all these psalms refer. If it be the appearing of Messiah which is the people’s deliverance from all their sorrows; we must see how necessarily this must have its place in such a series.
The psalm is also (along with the sixty-ninth and eightieth) entitled; "al-shoshannim;" or; "upon lilies;" which has been given various conjectural references to instruments or current songs; so purely conjectural and so entirely without spiritual meaning; that we can lose nothing by ignoring them altogether. But the home of the lily, if we may so say; is in the Song of songs; where we shall find it undoubtedly with such spiritual significance emphasized; and in various details, as found in the valleys; growing among thorns; the roes (or gazelles) pasturing among them; as to which Dr. Thompson says, -"Our flower delights most in the valleys, but it is also found on the mountains. It grows among thorns; and I have sadly lacerated my hands in extricating it from them. Nothing can be in higher contrast than the luxuriant velvety softness of this lily, and. the crabbed; tangled hedge of thorns about it. Gazelles still delight to feed among them; and you can scarcely ride through the woods north of Tabor; where these lilies abound; without frightening them from their flowery pasture."
The lily is the ideal thus of purity, beauty; and attractive grace, which may be found (though not necessarily) in lowliest circumstances, and indeed encompassed with the signs of the curse, though foreign to its own nature. Such an emblem may well suit the Lord Himself in His character as Man; and His people too; as by grace partaking with Him in it. In the psalm before us both these are seen together, and to both it may well refer.
Corresponding to this; we have as the designation of the whole psalm; "a song of loves;" or "of the beloved" -"beloved one," in the Septuagint; persons (Olshausen); objects (Delitzsch). The variation is not; after all, a very great one, whether it express the affection of the heart, or the object of the affection; and whether this be simply Christ, or Christ and His people together. The true heart has always found the meaning here; and whether in the Synagogue of old; or the Church of the later dispensation; it has been recognized as a prophecy of the Christ of God.
1. Heart and tongue are in unison in the speaker here. His theme possesses and carries him away. He has to declare his delight in it; how full he is of the "good matter" he pours forth. Even while he speaks he turns from those he is addressing, to the glorious Presence which shines upon him; to pour out his praise directly to Him.
"Thou art fairer far;" he says, "than the sons of men" -Son of man, but transcending them all; and with this personal excellence joins itself a divine quality of speech, -"grace is poured into Thy lips." In this he discerns the ground, not of temporary blessing, as when. God brought forth man at the beginning and blessed them, (Gen 1:28;) but of eternal. For here is a perfection. which shall not pass away, and One qualified perfectly to communicate between God and man. There is but One such Man: there has never been another -a true "Second Man," in every respect. Therefore there is but this One to whom such language can. refer. Although he does not bring out the full meaning of the passage; we must agree with Alexander, that "on any hypothesis except the Messianic one; this verse is unintelligible."*
{* The perplexity of commentators in rendering this text is strange enough; not indeed when they would apply it to a Persian monarch, or even an Israelitish king, but even when they discern its Messianic reference. The reason is that dull literality which by its dullness even ceases to be literal. "Fairness" or "beauty" -the same word -is ascribed to "wisdom" by the prophet, (Eze 28:7,) and so need not be "physical" merely; and it is naive enough, after so interpreting it, to enlarge then on the difficulty, which is of one’s own making, how can mere physical beauty be the ground of eternal blessing; and then to affirm the passage itself in proof!
Then "grace poured into the lips" is surely not the same as "grace playing round the lips," and the former expression is not unnatural as expressive of speech that has divine unction. A King of Israel, who finds eternal blessing on this account, -pre-eminent above all the sons of men, can only be the "King Messiah" of whom the Targum understands it here.}
2. Thus the subject of the psalm is defined. But the King thus glorious and owned of God is not on that account welcomed in peace to His throne by the world’s homage. No: He has to conquer His kingdom, as had David. The next three verses therefore speak of the putting down. of His enemies. He is invited to gird His sword upon His thigh with glory and majesty; and to ride forth, as He. is seen in the Apocalyptic vision. Truth and the cause of meek (or suffering) righteousness demand the judgment which He comes to execute. Grace has been shown and been rejected: only judgment therefore remains; and "when Thy judgments are in the earth, the inhabitants of the world will learn righteousness" (Isa 26:9; Isa 10:1-34). The "grace poured into His lips" is exchanged therefore for a sword. It is tire answer to the cry of the previous psalm; and in fact the battle is soon over when once the day of long-suffering has reached its limit. The peoples fall under Him: but this is only the prelude to a very different and contrasted scene.
3. The third section flashes out the full glory of the King. The apostle’s comment and. quotation, in the epistle to the Hebrews (1: 7-9); expressly contrast it with what is angelic merely: "Of the angels it* saith: "He maketh His angels spirits; and His ministers a flame of fire; but of the Son: Thy throne; O God; is for ever and ever; a sceptre of righteousness is the sceptre of Thy kingdom."**
{*"It" seems preferable to "he": it is simply Scripture to which he appears to refer. And even if God be referred to as the Speaker, this can only be as the true Author of Scripture, as the passage from the psalm before us is clearly no direct divine address.
**The meaning, one would suppose to be thus settled for the Christian. Alas, today there are so many Christians who are not Christian, that no apostolic authority can settle it for them; and wherever Christ is in question, whether in the Old Testament or the New, there Satan is now permitted to show his skill in exegesis. As it needs to be known of what high dignitaries in the Church are capable, let us once more quote the Oxford professor of the Interpretation of Holy Scripture, Cheyne. He translates [and supplements] as follows:
"As for thy throne, [firm is its foundation,]
God [hath established it] for ever and ever:
a sceptre of equity is the sceptre of thy kingdom."
And he accepts it as probable that the psalm refers to Ahab! "though of course, no editor of temple-songs would have admitted such a poem into his collection had he supposed that it referred to Ahab, or indeed to any king of (northern) Israel. But if he mistook the psalm for a hymn to some typically Messianic king of Judah, or why not say at once, to the Messiah of the future, he might well have admitted it, especially if he read verse 13 a in its present most probably corrupt form, misinterpreted by him.
"For my, own part, I have no doubt that the psalm was preserved in the Psalter on the theory of its original Messianic reference -a theory which few will maintain now."
Coming to the verse before us, he tells us, "If we accept the text" -which he prefers not to do, -"Elohim may here be a title of the king," without the need of admitting that it implies a divine person. This because "the title Elohim is applied to the judicial authority (Exo 21:6, Exo 22:8), to Moses (Exo 7:1), and to the apparition of Samuel (1Sa 28:13), and that a prophet, looking into the future, declares the Davidic family to be ’as Elohim, as the (or, an) angel of Jehovah’ (Zec 12:8)." Still, he refuses this: "The one conclusive objection to this view is that in the very next verse Elohim is used with distinct and sole reference to Jehovah (unless indeed, with St. Jerome and Bishop Pearson, we take Elohim there too as a vocative) -a use which corresponds to the pervading tendency of the Korahite psalms. It would be unnatural to interpret the word differently here."
Dismissing this idea, there remains but to read "Thy throne is God," meaning "thy throne is God’s throne"; and this again meaning "as permanent as God’s throne." But this also he rightly rejects as impossible, and then is brought face to face with the apostle’s rendering in Hebrew, (which however he never notices as that) and then his unbelief comes plainly out: —
"The sum of the matter is that the only natural rendering of the received text is that of the versions, ’Thy throne, O God,’ and the only natural interpretation that of the Targum, ’Thy throne, O Jehovah’. But is such an abrupt transition to Jehovah conceivable?" The end is that, the application to Christ being inconceivable (to him) also, he must interpolate! Such is the spirit of much of the higher criticism of the day!}
Yes, the kingdom of God is indeed come; never to pass away. Human hands they are that take the empire; but that is a mystery and marvel of the Divine ways. "To us a Child is born, to us a Son is given; and the government shall be upon His shoulder; and His Name shall be called Wonderful; Counsellor; the Mighty God; the Father of eternity; the Prince of peace" (Isa 9:6). How blessed the announcement! how clearly has it been made! and that trumpet of jubilee is soon to sound which shall call the saints of every time to enter upon their inheritance. When He inherits, they too shall begin to inherit who are Heirs of God, joint-heirs with Christ. God "hath given Him authority to execute judgment also, because He is the Son of man" (Joh 5:27); and here also they share (through His grace) with Him; in ways suited (of course) to creature-capacities. "To him that overcometh will I grant to sit with Me upon My throne; even as I also overcame, and am set down with my Father on His throne" (Rev 3:21).
Here is careful discrimination, with abounding grace. Upon the Father’s throne none could surely sit; except Himself. And let us observe that, while here; as soon as His kingdom is announced, we hear -strange as it may seem -of "fellows"; yet the same necessary discrimination is observed. Man Himself, and exalted as Man by God, it is added, "God, even Thy God; hath anointed Thee with the oil of gladness above Thy fellows."
Striking it is how in this Jewish psalm of Christ, and with millennial glory now in view; we should find just in this place; more than a hint thrown out of what is outside of Jewish blessing altogether. No doubt it is something which, apart from the New Testament, we should not be able to realize; and even with it; we may take it loosely as referring to men at large who as saints are brought into relationship with Him who sanctifies them. But the word "fellows," or "associates," seems to go further than this, and especially if we consider the place in which we find them spoken of here. The "queen" of this psalm, and her companions, are certainly earthly, and not heavenly saints. Here are those who seem to occupy another place; and are spoken of by a title most suited for those whose home is with Christ above; filling thus; too, what for us would be otherwise an unfilled gap; even in this scene of glory. All this would naturally suggest such a view as we are taking.
This glorious King reigns then by divine right on the highest of thrones; and yet is a Man; and as such subject, even upon the throne which here He takes. What a guarantee of stability; and of the perfection of that Will that governs all! Freedom and obedience are only different sides of the perfect blessedness found in such a kingdom for the soul that has truly entered it.
Once more we are reminded of the personal excellences of the King. His "garments" are, of course, as always; that practical righteousness which He has loved and manifested in His human life. They are so perfumed with precious spices that they seem to consist of the very spices themselves. The myrrh and cassia (though the word used for this last is a different one) are principal ingredients in the holy anointing oil (Exo 30:1-38), and therefore certainly typify graces of the Spirit which are found in Him. The aloes are reckoned among the "chief spices" (Son 4:14). The myrrh is a gum which distills spontaneously from the plant; though it may be procured also by incision. Cassia seems to be a kind of cinnamon; and a bark aloes also a fragrant wood. But it is hazardous to say more about them until; two latter have been more definitely determined. Perhaps these different characters of the spices may at least present to us more distinctly the whole manhood of our Lord as alike fragrant with spiritual perfection.
Difficulty also attends the rendering of the last part of the verse; as may be seen by the various translations. That which commends itself etymologically, and is most accepted perhaps today; furnishes also a meaning in sweet accord with what is here the theme. We may be able to say little about the "ivory palaces"; although Solomon’s ivory throne may give us perhaps the thought of regnant righteousness; -may appear like a symbol of the "great white throne" itself -needing but little transfer of application from a throne to a palace, -the abode of rulers. From such homes of purity; the sound of "stringed instruments" may well gladden the King;s heart. They show man;s power over inanimate nature, to fashion it to harmony of praise. Man’s hand it is that draws the music out. Set over nature; he has largely yet made discord of it. Nov the glorious King hears other strains. Here is what is now the result of His own work: He finds in it the fruit of the travail of His soul; -reconciliation carried fully out. And this the "stringed instruments" -controlled by man;s hand entirely -best expresses.
4. The fourth section, as that, defines for us (not without need; if we think of many interpreters) that the relations in which the King is now to be seen are earthly relations. The figure of marriage is, as we know, used to image to us the union of Christ with His Church in glory; it is also used similarly to convey to us the relation of Jehovah to Israel, both in time past and in that to come, -suspended for the present through national unfaithfulness (Isa 50:1; Hos 2:2). The relation in the first case is heavenly -to be enjoyed there; in the latter, earthly. The earthly may be also a figure of the heavenly; but the two are thus entirely distinct; and must be kept distinct in our minds; or we fall into confusion. Just so, there are two Jerusalems; put in contrast by the apostle in Galatians (Gal 4:25-26), but the earthly in her glorious days to come being again an evident type of the heavenly one (comp. Eze 47:1-12 Eze 48:30-35 with Rev 21:1-27; Rev 22:1-21).
The Psalms are in their whole horizon earthly (Psa 115:16); and; while there may be hints, as we have already seen, of a higher sphere of blessing; the common Old Testament character attaches to the book throughout. The "queen;" -the bride of the King -as all connections show; is therefore the earthly and not the heavenly bride. The "king’s daughters" show us; in a not unusual figure, the representatives of the nations attendant upon One who is Lord of the whole earth. Israel alone has the place of bride; and to import the polygamy of ancient times into this scene of future blessedness not only occasions moral disquietude but is contrary to Scripture statements as to Israel’s distinctive place. The "daughter of Tyre" in the twelfth verse is in fact but one of these "kings’ daughters;" and indicates their place.
The queen* stands at the right hand of the King, adorned with gold of Ophir: divine glory displayed in "fruitfulness"** from a naturally barren soil. How glorious will God manifest Himself at last in such fruit brought forth from the obdurate heart of man! How will it be "said of Jacob and of Israel" -comparing one with the other -"What hath God wrought!"
{* Shegal is a queen by marriage, a queen consort, not in her own right (Wordsworth).
** Ophir is probably from parah, to be fruitful.}
Now she is called, in view of the grace that has been shown her; to be a Manassite; forgetful of her kindred and her father’s house. There must be no turning back to what has been left behind -to a condition wholly incompatible with her relationship to the glorious Person who desires her for Himself. He is indeed the Lord, and claims the entire affection and worship of the soul. It is in yielding Him this that all the sweetness of such a love as His is proved and enjoyed; and if we make Him all; we shall find how more than enough He is for all that heart can seek in Him. This is the knowledge of the new man, that "Christ is all"; all other competing objects having to disappear and give place to Him (Col 3:10-11).
A simple truth, therefore, this should be to the Christian; and scarcely needing much enforcement. Yet it does need. How few of those who have turned to Him, yea, and found answer from Him; in the deepest need of their souls; have yet frankly taken Him for all other needs! How many have to find cistern after cistern of their own cracked in the hewing; before they apply themselves in full earnest to their own free fountain of living water! How little is it understood that Christ and nothing else will more than satisfy; when Christ and a great deal else to supplement Him will only bring one down to near starvation! Yet should it be difficult to see that a Christ honored and trusted as all-competent will justify that trust, when a Christ dishonored by other makeweights will seem to justify nothing but the distrust?
So it will be found as often as we try it; verification will surely be found by experience on either side. And that is why so often a man’s happiest time comes when circumstances should make him most miserable; when, other dependences having broken down; the Voice is heard which says; "Whosoever is athirst, let him come unto ME and drink!" But what a sorrow and what a shame, not to have heard that Voice before, -not to have known that HE was worthy of ALL trust, as surely as He was worthy of any!
Oh for an utter dependence upon Christ for all things! a dependence which shall realize itself as independence of all else beside Himself! How blessed to know that here is a fullness within reach of any man, and of which nothing can deprive the man who seeks it! For it we must be Manassites; with our faces towards heaven; Christ our goal and prize; to win Christ and be found in Him. This is the path of progress and of victory -of enjoyed competency all the way.
Israel shall find what He is for her also in the day which this psalm anticipates; -shall find Who this Joseph is who unknown has fed them in famine. And when the glory of the Lord shall thus have risen upon them; "the Gentiles shall come to their light; and kings to the brightness of its rising." This we find therefore now: "The daughter of Tyre is present with an offering: the rich among the people intreat thy favor." Tyre; the queen city of commerce; whose merchants are princes; and who knows well the value of all earthly things that can be bought; is now attracted by what no riches can purchase. She is here; not with a price; but with an offering. The rich intreat for what is greater riches. This is evidently a typical example of how the "Desire of all nations" will be found in Christ; Tyre; as the great trafficker; being the suited power to illustrate this. The facts here have all of them spiritual significance.
5. So now man is seen with God as never yet: the earth has caught the rays of the Sun of righteousness; the night is over and gone; the golden day is come. But this supposes, on the part of those brought near; the necessary requirements met of the divine nature. The number of this section which speaks of man with God, is that therefore which speaks also of responsibility and exercise, and of a way by which God’s destined end is reached.
Accordingly we now return to look at the bride after another manner. She is now not only a king’s bride; she is also a "king’s daughter." Her birth is royal also: her husband need not be in this respect ashamed of her: as it is said in Hebrews (Heb 2:11); "For both He that sanctifieth and they that are sanctified are all of one" -from one; of one paternity, -"for which cause He is not ashamed to call them brethren." They are born of God; -as to the new nature; born again; He was Son of God from the Virgin’s womb, without taint of sin at all. Enough of difference here, one would think; to make Him ashamed to call them brethren; yet He is not ashamed. So the bride here has; as looked at from one side, kindred she must forget, and yet on the other side, as a king’s daughter, is "all glorious within." The spiritual significance illumines the whole; and alone makes it worthy.
This guides as to the disputed meaning of "within." Is this within the palace, or within the litter that is conveying her, when she is "brought unto the king"? or is it "inwardly": is she all-glorious not merely externally; but within herself? Certainly the latter is the most consistent with the context. Is it not really most consistent with the use of the word itself; without any indication of the litter or house or palace? Whose palace? Not the king;s: for her being brought to him follows this. Her father’s; say Delitzsch and Moll, or her own chamber, before she is brought forth. If so; it is mere scenery; too much imported into the word to gain so little.* Spiritually there is no gain at all: "the king’s daughter" leads us naturally to think of what she is herself spiritually; to which the clothing with its interweavings of gold; as glory put upon what is already in itself glorious; is most perfectly suited. This clothing may be identical with the "embroidery" in which she is brought to the king; or is it possible that the reference here may be, as in Psa 139:15 it certainly is, to the body "curiously wrought" or "embroidered" (the same word) in its variegated structure of muscles and vessels and nerves; an organic web which may well picture the more wondrous interlacing of faculties and powers in the spiritual part? How will the perfect being at last show the painstaking care of God in a marvelous piece of handiwork -a creature that shall glorify Him in its mere existence for ever and ever!
{* Cheyne, as common with him, escapes by a correction. He follows Krochmal in turning penimah, "within," into peninim, and reading -"of pearls in ouches of gold is her clothing."}
The virgins that follow her; her companions; I have again a difficulty in interpreting according to the polygamous relationships of ancient times. Israel’s exaltation to a special place of blessing and nearness to her heavenly King seems rather to discountenance than favor such application; while the joy that is awakened among the nations of the earth may well account for the queen’s "companions." Nor do I forget; in the moral difficulty suggested; that the wives of David and others are plainly typical of Messianic or divine relationships; the evil being in no wise sanctioned by this overruling of them for good. All that is different, as it seems to me, from what is implied in current interpretations here, and that just because, were they necessarily to be received, they
would seem, in a psalm such as the present, to imply some real sanction of polygamy itself, and not a mere toleration of it. Difficulties there are as to this in other connections; and here is not the place to attempt explanation: they must be looked at as we come to them. In this place the interpretation in this way seems more than disputable.
The fruit of Messiah’s union with Israel is found in rulers established in all the earth. And the psalm ends with the mention of the blessed King to be in their mouth throughout all generations; and; through this; eternal praise from the subject peoples.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv2, 10 Psa 45:2 - Psa 45:7.
Psalms
THE KING IN HIS BEAUTY
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Psa 45:2 - Psa 45:7.
There is no doubt that this psalm was originally the marriage hymn of some Jewish king. All attempts to settle who that was have failed, for the very obvious reason that neither the history nor the character of any of them correspond to the psalm. Its language is a world too wide for the diminutive stature and stained virtues of the greatest and best of them, and it is almost ludicrous to attempt to fit its glowing sentences even to a Solomon. They all look like little David in Saul’s armour. So, then, we must admit one of two things. Either we have here a piece of poetical exaggeration far beyond the limits of poetic license, or ‘a greater than Solomon is here.’ Every Jewish king, by virtue of his descent and of his office, was a living prophecy of the greatest of the sons of David, the future King of Israel. And the Psalmist sees the ideal Person who, as he knew, was one day to be real, shining through the shadowy form of the earthly king, whose very limitations and defects, no less than his excellences and his glories, forced the devout Israelite to think of the coming King in whom ‘the sure mercies’ promised to David should be facts at last. In plainer words, the psalm celebrates Christ, not only although, but because, it had its origin and partial application in a forgotten festival at the marriage of some unknown king. It sees Him in the light of the Messianic hope, and so it prophesies of Christ. My object is to study the features of this portrait of the King, partly in order that we may better understand the psalm, and partly in order that we may with the more reverence crown Him as Lord of all.
I. The Person of the King.
The old-world ideal of a monarch put special emphasis upon two things-personal beauty and courtesy of address and speech. The psalm ascribes both of these to the King of Israel, and from both of them draws the conclusion that one so richly endowed with the most eminent of royal graces is the object of the special favour of God. ‘Thou art fairer than the children of men, grace is poured into Thy lips: therefore God hath blessed Thee for ever.’
Here, at the very outset, we have the keynote struck of superhuman excellence; and though the reference is, on the surface, only to physical perfection, yet beneath that there lies the deeper reference to a character which spoke through the eloquent frame, and in which all possible beauties and sovereign graces were united in fullest development, in most harmonious co-operation and unstained purity.
‘Thou art fairer than the children of men.’ Put side by side with that, words which possibly refer to, and seem to contradict it. A later prophet, speaking of the same Person, said: ‘His visage was so marred, more than any man, and His form than the sons of men. . . . There is no form nor comeliness, and when we shall see Him there is no beauty that we should desire Him.’ We have to think, not of the outward form, howsoever lovely with the loveliness of meekness and transfigured with the refining patience of suffering it may have been, but of the beauty of a soul that was all radiant with a lustre of loveliness that shames the fragmentary and marred virtues of the best of us, and stands before the world for ever as the supreme type and high-water mark of the grace that is possible to a human spirit. God has lodged in men’s nature the apprehension of Himself, and of all that flows from Him, as true, as good, as beautiful; and to these three there correspond wisdom, morality, and art. The latter, divorced from the other two, becomes earthly and devilish. This generation needs the lesson that beauty wrenched from truth and goodness, and pursued for its own sake, by artist or by poet or by dilettante, leads by a straight descent to ugliness and to evil, and that the only true satisfying of the deep longing for ‘whatsoever things are lovely’ is to be found when we turn to Christ and find in Him, not only wisdom that enlightens the understanding, and righteousness that fills the conscience, but beauty that satisfies the heart. He is ‘altogether lovely.’ Nor let us forget that once on earth ‘the fashion of His countenance was altered, and His raiment did shine as the light,’ as indicative of the possibilities that lay slumbering in His lowly Manhood, and as prophetic of that to which we believe that the ascended Christ hath now attained-viz. the body of His glory, wherein He reigns, filled with light and undecaying loveliness on the Throne of the Heaven. Thus He is fairer in external reality now, as He is, by the confession of an admiring, though not always believing, world, fairer in inward character than the children of men.
Another personal characteristic is ‘Grace is poured into Thy lips.’ Kingly courtesy, and kingly graciousness of word, must be the characteristic of the Sovereign of men. The abundance of that bestowment is expressed by that word, ‘poured.’ We need only remember, ‘All wondered at the gracious words which proceeded out of His mouth,’ or how even the rough instruments of authority were touched and diverted from their appointed purpose, and came back and said, ‘Never man spake like this Man.’ To the music of Christ’s words all other eloquence is harsh, poor, shallow-like the piping of a shepherd boy upon some wretched oaten straw as compared with the full thunder of the organ. Words of unmingled graciousness came from His lips. That fountain never sent forth ‘sweet waters and bitter.’ He satisfies the canon of St. James: ‘If any man offend not in word, the same is a perfect man.’ Words of wisdom, of love, of pity, of gentleness, of pardon, of bestowment, and only such, came from Him. ‘Daughter! be of good cheer.’ ‘Son! thy sins be forgiven thee.’ ‘Come unto Me all ye that labour and are heavy-laden.’
‘Grace is poured into Thy lips’; and, withal, it is the grace of a King. For His language is authoritative even when it is most tender, and regal when it is most gentle. His lips, sweet as honey and the honeycomb, are the lips of an Autocrat. ‘He speaks, and it is done: He commands, and it stands fast.’ He says to the tempest, ‘Be still!’ and it is quiet; and to the demons, ‘Come out of him!’ and they disappear; and to the dead, ‘Come forth!’ and he stumbles from the tomb.
Another personal characteristic is-’God hath blessed Thee for ever.’ By which we are to understand, not that the two preceding graces are the reasons for the divine benediction, but that the divine benediction is the cause of them; and therefore they are the signs of it. It is not that because He is lovely and gracious therefore God hath blessed Him; but it is that we may know that God has blessed Him, since He is lovely and gracious. These endowments are the results, not the causes; the signs or the proofs, not the reasons of the divine benediction. That is to say, the humanity so fair and unique shows by its beauty that it is the result of the continual and unique operation and benediction of a present God. We understand Him when we say, ‘On Him rests the Spirit of God without measure or interruption.’ The explanation of the perfect humanity is the abiding Divinity.
II. We pass from the person of the King, in the next place, to His warfare.
The Psalmist breaks out in a burst of invocation, calling upon the King to array Himself in His weapons of warfare, and then in broken clauses vividly pictures the conflict. The Invocation runs thus: ‘Gird on thy sword upon thy thigh, O mighty hero! gird on thy glory and thy majesty, and ride on prosperously on behalf {or, in the cause} of truth and meekness and righteousness.’ The King, then, is the perfection of warrior strength as well as of beauty and gentleness-a combination of qualities that speaks of old days when kings were kings, and reminds us of many a figure in ancient song, as well as of a Saul and a David in Jewish history.
The singer calls upon Him to bind on His side His glittering sword, and to put on, as His armour, ‘glory and majesty.’ These two words, in the usage of the psalms, belong to Divinity, and they are applied to the monarch here as being the earthly representative of the divine supremacy, on whom there falls some reflection of the glory and the majesty of which He is the vice-regent and representative. Thus arrayed, with His weapon by His side and glittering armour on His limbs, He is called upon to mount His chariot or His warhorse and ride forth.
But for what? ‘On behalf of truth, meekness, righteousness.’ If He be a warrior, these are the purposes for which the true King of men must draw His sword, and these only. No vulgar ambition or cruel lust of conquest, earth-hunger, or ‘glory’ actuates Him. Nothing but the spread through the world of the gracious beauties which are His own can be the end of the King’s warfare. He fights for truth; He fights-strange paradox-for meekness; He fights for righteousness. And He not only fights for them, but with them, for they are His own, and by reason of them He ‘rides prosperously,’ as well as ‘rides prosperously’ in order to establish them.
In two or three swift touches the Psalmist next paints the tumult and hurry of the fight. ‘Thy right hand shall teach Thee terrible things.’ There are no armies or allies, none to stand beside Him. The one mighty figure of the Kingly Warrior stands forth, as in the Assyrian sculptures of conquerors, erect and solitary in His chariot, crashing through the ranks of the enemy, and owing victory to His own strong arm alone.
Then follow three short, abrupt clauses, which, in their hurry and fragmentary character, reflect the confusion and swiftness of battle. ‘Thine arrows are sharp. . . . The people fall under Thee.’ . . . ‘In the heart of the King’s enemies.’ The Psalmist sees the bright arrow on the string; it flies; he looks-the plain is strewed with prostrate forms, the King’s arrow in the heart of each.
Put side by side with that this picture:-A rocky road; a great city shining in the morning sunlight across a narrow valley; a crowd of shouting peasants waving palm branches in their rustic hands; in the centre the meek carpenter’s Son, sitting upon the poor robes which alone draped the ass’s colt, the tears upon His cheeks, and His lamenting heard above the Hosannahs, as He looked across the glen and said, ‘If thou hadst known the things that belong to thy peace!’ That is the fulfilment, or part of the fulfilment, of this prophecy. The slow-pacing, peaceful beast and the meek, weeping Christ are the reality of the vision which, in such strangely contrasted and yet true form, floated before the prophetic eye of this ancient singer, for Christ’s humiliation is His majesty, and His sharpest weapon is His all-penetrating love, and His cross is His chariot of victory and throne of dominion.
But not only in His earthly life of meek suffering does Christ fight as a King, but all through the ages the world-wide conflict for truth and meekness and righteousness is His conflict; and wherever that is being waged, the power which wages it is His, and the help which is done upon earth He doeth it all Himself. True, He has His army, willing in the day of His power, and clad in priestly purity and armour of light, but all their strength, courage, and victory are from Him; and when they fight and conquer, it is not they, but He in them who struggles and overcomes. We have a better hope than that built on ‘a stream of tendency that makes for righteousness.’ We know a Christ crucified and crowned, who fights for it, and what He fights for will hold the field.
This prophecy of our psalm is not exhausted yet. I have set side by side with it one picture-the Christ on the ass’s colt. Put side by side with it this other. ‘I beheld the heaven opened; and lo! a white horse. And He that sat upon him was called Faithful and True; and in righteousness He doth judge and make war.’ The psalm waits for its completion still, and shall be fulfilled on that day of the true marriage supper of the Lamb, when the festivities of the marriage chamber shall be preceded by the last battle and crowning victory of the King of kings, the Conqueror of the world.
III. Lastly, we have the royalty of the King.
‘Thy throne, O God! is for ever and ever.’ This is not the place nor time to enter on the discussion of the difficulties of these words. I must run the risk of appearing to state confident opinions without assigning reasons, when I venture to say that the translation in the Authorised Version is the natural one. I do not say that others have been adopted by reason of doctrinal prepossessions; I know nothing about that; but I do say that they are not by any means so natural a translation as that which stands before us. What it may mean is another matter; but the plain rendering of the words, I venture to assert, is what our English Bible makes it-’Thy throne, O God! is for ever and ever.’
Then it is to be remembered that, throughout the Old Testament, we have occasional instances of the use of that great and solemn designation in reference to persons in such place and authority as that they are representatives of God. So kings and judges and lawyers and the like are spoken of more than once. Therefore there is not, in the language, translated as in our English Bible, necessarily the implication of the unique divinity of the persons so addressed. But I take it that this is an instance in which the prophet was ‘wiser than he knew,’ and in which you and I understand him better than he understood himself, and know what God, who spoke through him, meant, whatsoever the prophet, through whom He spoke, did mean. That is to say, I take the words before us as directly referring to Jesus Christ, and as directly declaring the divinity of His person, and therefore the eternity of His kingdom.
We live in days when that perpetual sovereignty is being questioned. In a revolutionary time like this it is well for Christian people, seeing so many venerable things going, to tighten their grasp upon the conviction that, whatever goes, Christ’s kingdom will not go; and that, whatever may be shaken by any storms, the foundation of His Throne stands fast. For our personal lives, and for the great hopes of the future beyond the grave, it is all-important that we should grasp, as an elementary conviction of our faith, the belief in the perpetual rule of that Saviour whose rule is life and peace. In the great mosque of Damascus, which was a Christian church once, there may still be read, deeply cut in the stone, high above the pavement where now Mohammedans bow, these words, ‘Thy kingdom, O Christ! is an everlasting kingdom.’ It is true, and it shall yet be known that He is for ever and ever the Monarch of the world.
Then, again, this royalty is a royalty of righteousness. ‘The sceptre of Thy kingdom is a right sceptre. Thou lovest righteousness and hatest wickedness.’ His rule is no arbitrary sway, His rod is no rod of iron and tyrannical oppression, His own personal character is righteousness. Righteousness is the very life-blood and animating principle of His rule. He loves righteousness, and, therefore, puts His broad shield of protection over all who love it and seek after it. He hates wickedness, and therefore He wars against it wherever it is, and seeks to draw men out of it. And thus His kingdom is the hope of the world.
And, lastly, this dominion of perennial righteousness is the dominion of unparalleled gladness. ‘Therefore God, even Thy God, hath anointed Thee with the oil of joy above Thy fellows.’ Set side by side with that the other words, ‘A Man of sorrows and acquainted with grief.’ And remember how, near the very darkest hour of the Lord’s earthly experiences, He said:-’These things have I spoken unto you that My joy may remain in you, and that your joy may be full.’ Christ’s gladness flowed from Christ’s righteousness. Because His pure humanity was ever in touch with God, and in conscious obedience to Him, therefore, though darkness was around, there was light within. He was ‘sorrowful, yet always rejoicing,’ and the saddest of men was likewise the gladdest, and possessed ‘the oil of joy above His fellows.’
Brother! that kingdom is offered to us; participation in that joy of our Lord may belong to each of us. He rules that He may make us like Himself, lovers of righteousness, and so, like Himself, possessors of unfading joy. Make Him your King, let His arrow reach your heart, bow in submission to His power, take for your very life His words of graciousness, lovingly gaze upon His beauty till some reflection of it shall shine from you, fight by His side with strength drawn from Him alone, own and adore Him as the enthroned God-man, Jesus Christ, the Son of God. Crown Him with the many crowns of supreme trust, heart-whole love, and glad obedience. So shall you be honoured to share in His warfare and triumph. So shall you have a throne close to His and eternal as it. So shall His sceptre be graciously stretched out to you to give you access with boldness to the presence-chamber of the King. So shall He give you too, ‘the oil of joy for mourning,’ even in the ‘valley of weeping,’ and the fulness of His gladness for evermore, when He sets you at His right hand.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The poem celebrates the marriage of a king. After…
The poem celebrates the marriage of a king. After the prelude (Psa_45:1) come addresses to the royal bridegroom (Psa_45:2-9) and bride (Psa_45:10-12), a description of the bridal procession (Psa_45:13-15), and a final address to the king (Psa_45:16-17). The marriage of Solomon to the Egyptian princess, of Ahab to Jezebel, of Jehoram to Athaliah, as well as later alliances, have all been suggested as the occasion in view. But while the Ps. had no doubt a historic reference, yet the language used of the king is of such a transcendent character that it could only be strictly true of the Messiah, or ideal King, and we find it quoted with a Messianic meaning in Heb_1:8, Heb_1:9. The Ps. is consequently used on Christmas Day.
Title.—RV 'Set to Shoshannim.' Shoshannim ('lilies') indicates the melody to which the Ps. is set, or possibly instruments shaped like lilies on which it was played; and A Song of loves describes the nature of the poem.
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1. Is inditing, etc.] RV 'overfloweth with a goodly matter.' I speak, etc.] RM 'I speak: my work is for a king.'
3. With thy glo RV, etc.] RV 'Thy glory and thy majesty.' These are the weapons with which the king girds himself.
4. Because of] in the cause of.
5. In the heart, etc.] RV 'The peoples fall under thee; they' (the arrows) 'are in the heart of the king's enemies.'
6. Thy throne, O God, is] RV 'Thy throne is the throne of God.' This gives a good sense, and meets the difficulty that the human king who is addressed in the first instance could hardly be called 'God.' There are textual reasons for believing, however, that the original reading was simply, 'Thy throne shall be for ever.' Right sceptre] RV 'sceptre of equity.'
7. Oil of gladness] the oil, not of the coronation, but of a festive occasion.
8. Myrrh.. aloes.. cassia] These perfumes are not the substances now so named. Ivory palaces] palatial chambers ornamented with inlaid ivory work. Ahab had such a palace (1Ki_22:39 : cp. Amo_3:15). Whereby, etc.] RV 'stringed instruments have made thee glad.' Their music greets the king as he enters.
9. Did (RV 'doth') stand the queen] the new consort, who takes the place of honour.
Gold of Ophir] the finest gold. Ophir was either in Africa or in S. Asia.
11. Thy Lord] rather, 'thy lord': see 1Pe_3:6. Worship.. him] rather, 'do him homage.'
12. The daughter of Tyre] the city of Tyre, a personification like 'daughter of Zion,' 'daughter of Babylon.' Tyre was the wealthiest of Israel's neighbours, and was in alliance with David and Solomon. It would naturally grace a royal Israelite marriage with a gift, even if the bride were not, like Jezebel, herself a Tyrian princess. The rich among the people] better, 'the richest among the peoples.'
13. Is all glorious within] RV 'within the palace is all glorious': i.e. in the inner chamber from which she comes forth to meet the king. Of wrought gold] RV 'inwrought with gold.'
16. Instead of thy fathers, etc.] A distinguished posterity is better than a long ancestry, which was lacking in Solomon's case.
Mayest make] RV 'shalt make.' In all the earth] a world-wide dominion is promised for the king's children.
17. People] RV 'peoples.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v1 Shoshannim, "lilies," and so, the spring; the Shoshannim Psalms…
Shoshannim
Shoshannim, "lilies," and so, the spring; the Shoshannim Psalms were probably connected with the Passover season, and hence reminders of redemption out of bondage, and of the origins of Israel.
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king
This great psalm of the King, with Psalms 46-47, obviously looks forward to the advent in glory. The reference in Heb 1:8; Heb 1:9 is not so much to the anointing as an event Mat 3:16; Mat 3:17 as to the permanent state of the King. Cf. Isa 11:1; Isa 11:2.
The divisions are:
(1) The supreme beauty of the King (Psa 45:1; Psa 45:2);
(2) the coming of the King in glory Psa 45:3-5; Rev 19:11-21.
(3) the deity of the King and character of His reign Psa 45:6; Psa 45:7; Heb 1:8; Heb 1:9; Isa 11:1-5.
(4) as associated with Him in earthly rule, the queen is presented, Psa 45:9-13 and in that relation the King is not called Elohim (See Scofield "Gen 1:1") as in Psa 45:6, but Adonai, the husband name of Deity See Scofield "Gen 15:2".
(5) the virgin companions of the queen, who would seem to be the Jewish remnant. (See Scofield "Rom 11:5"). Rev 14:1-4 are next seen Psa 45:14; Psa 45:15 and
(6) the Psalm closes with a reference to the earthly fame of the King.
See Psalms 68, next in order of the Messianic Psalms.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 45
Psalm 45
The Answer: The King Messiah and His Glory
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1. The King in His majesty and power (Psa 45:1-5)
2. His throne and His glory (Psa 45:6-8)
3. With the King, sharing His glory and kingdom (Psa 45:9-17)
This beautiful Psalm, a perfect gem, gives the answer to the prayer of distress, “Arise for our help”, with which the preceding Psalm closed. It is also a Maschil Psalm and a traditional view claims Solomon as the author. And how the critics have laboured, without success, to explain away its Messianic meaning! The Jews have borne witness to this fact. The Chaldean Targum paraphrases verse 2 by saying, “Thy beauty, O King Messiah, is greater than that of the sons of men.” And the eminent Jewish expositor Aben-Ezra says, “This Psalm treats of David, or rather of his son the Messiah.” But the first chapter in the Hebrew Epistle establishes forever that the Lord Jesus Christ is here prophetically revealed. It has the inscription upon Shoshannim” (lilies). Here the theory that the inscriptions belong to preceding Psalms breaks down, for He is the Lily of the Valley, revealed now as the King, the Beloved One.
What sublime descriptions of the Person of our Lord! Here is His perfect Humanity, fairer than the children of men, with grace poured into His lips. His kingly glory, His manifestation in glory, executing the vengeance of God upon His enemies and delivering His waiting people. Here is His deity, for the King is God, “Thy Throne, O God, is forever”; His cross, He loved righteousness and hated iniquity, and the oil of gladness which is upon Him in resurrection glory, and His fellows share His glory. He receives the kingdom. With Him is the queen at His right hand in gold of Ophir, the Lamb’s wife, to share His rule and reign with Him. The King’s daughter is Israel, now all glorious within, born again, with garments of wrought gold, the symbol of glory. Her companions are nations now brought to the King. From henceforth the Name, which is above every other name, will be remembered and His people will praise Him forever and ever.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 6, 10 The Anointed of God the Bridegroom of the Church.
The Anointed of God the Bridegroom of the Church.
To the chief musician, for use in public worship, upon Shoshannim, for the sons of Korah, Maschil, a didactic poem, a song of loves. One of the members of the Korahite family composed this wonderful song by the inspiration of the Holy Spirit, upon Shoshannim, that is, on or of the lilies, namely, in a figurative sense, partly explained in the words, "a song of loves," the plural referring to the bridal virgins and typifying the bride herself. The psalm is a song of the Bride, of the beloved of the great Bridegroom, the Messiah, and the plural is used because all the beloved of the King are united in the figure of the one who is His heart’s delight, His Church.
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v. 1. My heart is inditing a good matter, the poet’s heart is astir with the good word, the wonderful message, which he wants to set forth, the consoling Gospel-news: I speak of the things which I have made touching the King, dedicating his poem to the great King, the Messiah; my tongue is the pen of a ready writer, of a quick scribe, the thoughts, as inspired by the Holy Spirit, flowing into his pen in an uninterrupted stream. The King to whom he addresses his hymn has so filled his mind as to guide his pen in the glowing account which he here indites, a psalm of Christ, the Messiah, in His wonderful, eager love for His Bride, the Church. The King is now directly addressed.
v. 2. Thou art fairer than the children of men, possessing beauty surpassing that of any mere son of man; grace is poured into Thy lips, charm and lovableness show themselves in His speech, in the beauty of His mercy and truth; therefore God hath blessed Thee forever, by virtue of the intimate relation between God and this King, the Messiah, divine blessings flow down upon Him and through His Gospel upon the world, streams of salvation and mercy issue from His mouth in the beautiful message of redemption. Because of this glory and beauty, because of this mercy and truth, all nations of the earth are blessed in Him.
v. 3. Gird Thy sword upon Thy thigh, O Most Mighty, with Thy glory and Thy majesty. He is not only a fair and gracious King, but also a great Champion of His people, who went out to battle for the salvation of mankind, invincible in His glory and majesty, the attributes of the true and only God, Psa 96:6. With these same wonderful qualities He is now endowed as He sits at the right hand of God, Eph 1:21-22.
v. 4. And in Thy majesty ride prosperously, advancing as the victorious Hero, because of truth and meekness and righteousness, for it is a war in the interest of truth and of the sufferings of righteousness, undertaken because the righteous suffer great trouble and afflictions; and Thy right hand shall teach Thee terrible things; for as gentle and gracious as the King is toward those who bow under His merciful scepter, so majestic and terrible He is in dealing with His enemies.
v. 5. Thine arrows are sharp in the heart of the King’s enemies; whereby the people fall under Thee. The battle is briefly described. The King takes His whetted arrows and sends them forth into the ranks of the enemies, into their hearts, so that the people fall before Him, wounded to death, utterly vanquished. Thus the exalted Christ exerts His almighty power. No matter how often the truth is suppressed, no matter how severely the righteous suffer, they are assured of the assistance of their almighty Redeemer. Every victory won by Christ is a judgment and punishment upon the enemies, who will be finally disposed of on the last Great Day.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 8, 10, 12, 14, 16 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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For the chief musician
"This is for the director of music to use in worship"
set to Shoshannim
This may refer to a style or the tune of the music. Sometimes it is translated as "set to the tune of 'Lilies.'"
A psalm of the sons of Korah
"This is a psalm that the sons of Korah wrote."
A maschil
This may refer to a style of music. See how you translated this in Psalms 32:1.
A song of loves
"A love song"
My heart overflows on a good subject
The writer speaks of his heart as if it were a container that overflows with liquid. The word "heart" represents his emotions, which are excited by the song that he sings. AT: "My emotions are excited about a good subject" (See: Metaphor and Metonymy)
a good subject
"a noble theme" or "a beautiful word." This refers to the song that he has written.
composed
to have written or created a song
my tongue is the pen of a ready writer
The writer speaks of his tongue as if it were a pen. He speaks words as skillfully as an experienced writer writes words. AT: "my tongue is like the pen of person who writes well" or "I speak words as skillfully as an experienced writer can write words" (See: Metaphor)
You are fairer than the children of mankind
This phrase is an exaggeration that emphasizes that the king is better looking than anyone else. The phrase "children of mankind" is an idiom and refers to all humans. AT: "You are more handsome than any other man" (See: Hyperbole and Generalization and Idiom)
grace is poured onto your lips
The writer speaks of grace as if it were oil that someone has used to anoint the king's lips. The word "lips" refers to the king's speech. The phrase means that the king speaks eloquently. AT: "it is as if someone has anointed your lips with oil" or "you speak eloquently" (See: Metaphor and Metonymy)
translationWords
chief
psalm
Korah
love
heart
king
tongue
children
grace
God
bless
eternity
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 4, 6, 8, 9, 10, 12 Ps 45 This psalm celebrates a royal wedding; it…
Ps 45 This psalm celebrates a royal wedding; it might have been sung on many occasions and not just at one wedding. As God’s representative, the king carried the responsibility of dispensing justice and maintaining order in God’s world (see Ps 2).
45:title The tune “Lilies” is no longer known (see also Ps 69).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.