Hebrews 4:12(v3)For the word of God is living and active, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, of both…
Psalms 21:12(v5)For you will make them turn their back, when you aim drawn bows at their face.
Numbers 24:8(v5)God brings him out of Egypt. He has as it were the strength of the wild ox. He shall consume the nations his adversaries, shall break their…
Psalms 38:2(v5)For your arrows have pierced me, your hand presses hard on me.
Psalms 65:5(v4)By awesome deeds of righteousness, you answer us, God of our salvation. You who are the hope of all the ends of the earth, of those who are…
Show all 58 cross-references
Isaiah 49:2(v3)He has made my mouth like a sharp sword. He has hidden me in the shadow of his hand. He has made me a polished shaft. He has kept me close…
Revelation 1:16(v3)He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its…
Psalms 22:27(v5)All the ends of the earth shall remember and turn to Yahweh. All the relatives of the nations shall worship before you.
Zechariah 9:13-14(v5)For indeed I bend Judah as a bow for me. I have filled the bow with Ephraim; and I will stir up your sons, Zion, against your sons, Greece,…
Revelation 6:2(v4)And behold, a white horse, and he who sat on it had a bow. A crown was given to him, and he came out conquering, and to conquer.
Revelation 19:11(v4)I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes…
Revelation 19:15(v3)Out of his mouth proceeds a sharp, double-edged sword, that with it he should strike the nations. He will rule them with an iron rod. He…
Isaiah 63:1-6(vv3–4)Who is this who comes from Edom, with dyed garments from Bozrah? Who is this who is glorious in his clothing, marching in the greatness of…
Psalms 21:5(v3)His glory is great in your salvation. You lay honor and majesty on him.
Psalms 66:3-4(v5)Tell God, “How awesome are your deeds! Through the greatness of your power, your enemies submit themselves to you. All the earth will…
Psalms 96:6(v3)Honor and majesty are before him. Strength and beauty are in his sanctuary.
Isaiah 59:17-18(v4)He put on righteousness as a breastplate, and a helmet of salvation on his head. He put on garments of vengeance for clothing, and was clad…
Zechariah 9:9(v4)Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Behold, your King comes to you! He is righteous, and having salvation;…
Matthew 11:29(v4)Take my yoke upon you, and learn from me, for I am gentle and humble in heart; and you will find rest for your souls.
Romans 15:18-19(v5)For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and…
Psalms 2:1-9(v5)Why do the nations rage, and the peoples plot a vain thing? The kings of the earth take a stand, and the rulers take counsel together,…
Psalms 2:9(v4)You shall break them with a rod of iron. You shall dash them in pieces like a potter’s vessel.”
Psalms 21:8-9(v4)Your hand will find out all of your enemies. Your right hand will find out those who hate you. You will make them as a fiery furnace in the…
Psalms 60:4(v4)You have given a banner to those who fear you, that it may be displayed because of the truth.
Psalms 104:1(v3)Bless Yahweh, my soul. Yahweh, my God, you are very great. You are clothed with honor and majesty.
Psalms 110:2-3(v4)Yahweh will send out the rod of your strength out of Zion. Rule among your enemies. Your people offer themselves willingly in the day of…
Psalms 145:5(v3)I will meditate on the glorious majesty of your honor, on your wondrous works.
Psalms 145:12(v3)to make known to the sons of men his mighty acts, the glory of the majesty of his kingdom.
Matthew 12:19-20(v4)He will not strive, nor shout; neither will anyone hear his voice in the streets. He won’t break a bruised reed. He won’t quench a smoking…
Luke 19:27(v4)But bring those enemies of mine who didn’t want me to reign over them here, and kill them before me.’ ”
Luke 19:42-44(v5)saying, “If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes. For the days…
John 1:17(v4)For the law was given through Moses. Grace and truth were realized through Jesus Christ.
John 14:6(v4)Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father, except through me.
Acts 4:4(v5)But many of those who heard the word believed, and the number of the men came to be about five thousand.
Acts 6:7(v5)The word of God increased and the number of the disciples greatly multiplied in Jerusalem. A great company of the priests were obedient to…
Romans 14:9(v3)For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living.
2 Corinthians 10:1(v4)Now I Paul, myself, entreat you by the humility and gentleness of Christ, I who in your presence am lowly among you, but being absent am…
1 Thessalonians 1:5(v4)and that our Good News came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind…
1 Thessalonians 2:13(v4)For this cause we also thank God without ceasing, that when you received from us the word of the message of God, you accepted it not as the…
2 Thessalonians 1:8-9(v4)punishing those who don’t know God, and to those who don’t obey the Good News of our Lord Jesus, who will pay the penalty: eternal…
2 Thessalonians 3:1(v4)Finally, brothers, pray for us, that the word of the Lord may spread rapidly and be glorified, even as also with you,
Hebrews 1:3(v3)His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, who, when he had…
Hebrews 8:1(v3)Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of…
Jude 1:25(v3)to God our Savior, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen.
Revelation 6:16-17(v4)They told the mountains and the rocks, “Fall on us, and hide us from the face of him who sits on the throne, and from the wrath of the…
Revelation 11:18(v4)The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your bondservants the prophets, their…
Revelation 19:17-21(v4)I saw an angel standing in the sun. He cried with a loud voice, saying to all the birds that fly in the sky, “Come! Be gathered together to…
Psalms 110:5-6(v4)The Lord is at your right hand. He will crush kings in the day of his wrath. He will judge among the nations. He will heap up dead bodies.…
Isaiah 9:6-7(v3)For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor,…
Luke 20:18-19(v5)Everyone who falls on that stone will be broken to pieces, but it will crush whomever it falls on to dust.” The chief priests and the…
Acts 2:37(v5)Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?”
Acts 2:41(v5)Then those who gladly received his word were baptized. There were added that day about three thousand souls.
Acts 5:14(v5)More believers were added to the Lord, multitudes of both men and women.
Acts 5:33(v5)But they, when they heard this, were cut to the heart, and were determined to kill them.
Acts 7:54(v5)Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth.
Acts 10:36(v3)The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ—he is Lord of all—
Revelation 19:21(v3)The rest were killed with the sword of him who sat on the horse, the sword which came out of his mouth. All the birds were filled with…
Revelation 20:15(v4)If anyone was not found written in the book of life, he was cast into the lake of fire.
58 distinct cross-references across this passage (59 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv3, 53. Gird thy sword upon thy thigh. Here Solomon…
3. Gird thy sword upon thy thigh. Here Solomon is praised as well for his warlike valor, which strikes terror into ]his enemies, as for his virtues which give him authority among his subjects, and secure him their reverence. On the one hand, no king will be able to preserve and defend his subjects, unless he is formidable to his enemies; and, on the other hand, it will be to little purpose to make war boldly upon foreign realms, if the internal state of his own kingdom is not established and regulated in uprightness and justice. Accordingly, the inspired writer says, that the sword with which he will be girded will be, in the first place, a token of warlike prowess to repel and rout his enemies; and, secondly, of authority also, that he might not be held in contempt among his own subjects. He adds, at the same time, that the glory which he will obtain will not be a merely transient thing, like the pomp and vain-glory of kings, which soon decay, but will be of lasting duration, and will greatly increase.
He then comes to speak of the virtues which flourish most in a time of peace, and which, by an appropriate similitude, he shows to be the true means of adding strength and prosperity to a kingdom. At first sight, indeed, it seems to be a strange and inelegant mode of expression, to speak of riding upon truth, meekness, and righteousness, (verse 4;) but, as I have said, he very suitably compares these virtues to chariots, in which the king is conspicuously borne aloft with great majesty. These virtues he opposes not only to the vain pomp and parade in which earthly kings proudly boast; but also to the vices and corruptions by which they endeavor most commonly to acquire authority and renown. Solomon himself
Read full note →
“Mercy and truth preserve the king; and his throne is upholden by mercy.”— Proverbs 20:28
But, on the contrary, when worldly kings desire to enlarge their dominions, and to increase their power, ambition, pride, fierceness, cruelty, exactions, rapine, and violence, are the horses and chariots which they employ to accomplish their ends; and, therefore, it is not to be wondered at if God should very often cast them down, when thus elated with pride and vain-glory, from their tottering and decayed thrones. For kings, then, to cultivate faithfulness and justice, and to temper their government with mercy and kindness, is the true and solid foundation of kingdoms. The latter clause of the verse intimates, that every thing which Solomon undertakes shall prosper, provided he combine with warlike courage the qualities of justice and mercy. Kings who are carried headlong with a blind and violent impulse, may for a time spread terror and consternation around them; but they soon fall by the force of their own efforts. Due moderation, therefore, and uniform self-restraint, are the best means for making the hands of the valiant to be feared and dreaded.
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 translators1599 · Public DomainOn v4He alludeth to them that ride in chariots in…
He alludeth to them that ride in chariots in their triumphs, showing that the quiet state of a kingdom standeth in truth, meekness and justice, not in worldly pomp and vanity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv3–5Psa 45:3 Gird thy sword upon [thy] thigh, O…
Psa 45:3 Gird thy sword upon [thy] thigh, O [most] mighty, with thy glory and thy majesty.
Ver. 3. Gird thy sword upon thy thigh, O most mighty (O Heros).] This is one of Christ’s titles, Isa 9:6, the giant, or the mighty strong God, the valiant champion of his Church. And his sword is the word of his mouth, Rev 1:16 Heb 4:12 Isa 49:2. All the wars in the conquest of Canaan were types of the spiritual wars under the gospel, whereby the nations were subdued to the obedience of the faith, 2Co 10:4 Eph 6:11. Christ hath his sword then, a two-edged sword; and he is here called upon to gird it to his thigh (after the manner of those easterns, as we do our skins, hangers, wood-knives), that is, to take unto him his authority, and to exercise it for the conversion of his people and confusion of his enemies. Additur ei gladius quem non ostentet velut ειδωλον, sed quem etiam destringat: A sword he hath, not for show, but for service; whence it is added, "with tby glory and thy majesty."
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 Poole1685 · Public DomainOn vv3–5Gird thy sword upon thy thigh; either,
Gird thy sword upon thy thigh; either,
1. As an ensign of royal majesty. But that is usually and much better expressed in Scripture by putting a crown upon his head. Or rather,
Read full note →
2. As an instrument for war and battle, to smite his enemies, as it is declared, Psa 45:4,5. And the sword is here put synecdochically for all his arms, as it is in many other places, as appears from Psa 45:5, where we read also of his arrows. And this sword of the Messias is nothing else but the word of God coming out of his mouth; which is fitly compared to a sword, as may appear from Isa 49:2; Eph 6:17; Heb 4:12; Rev 1:16, which is elsewhere called the rod of his mouth, Isa 11:4, and the rod of his power, Psa 110:2.
With thy glory and thy majesty; or, which is thy glory and thy majesty; or, magnificence or beauty; for these words are joined with the sword, by way of apposition; which sword or word is the great instrument of maintaining and propagating thy honour, and glory, and kingdom.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv3–5Gird thy sword upon thy thigh, O most mighty,....…
Gird thy sword upon thy thigh, O most mighty,.... As Christ is, the mighty God, even the Almighty, and which appears by his works of creation and providence; by the redemption of his people; by his care and government of them; by succouring them under all their temptations and afflictions; by strengthening them for every service, duty, and suffering; by pleading their cause, and supplying their wants; by preserving them to his kingdom and glory; by raising them from the dead at the last day, and by introducing them into the possession of the heavenly inheritance. This mighty One is called upon to "gird on his sword": by which is meant either the sword of the Spirit, the word of God; which is sharp in convincing of sin, reproving for it, and threatening on account of it, as well as in refuting error and heresy; and a twoedged one, consisting of law and Gospel, and which Christ made use of to great purpose, against Satan in the wilderness, and against the Scribes and Pharisees; and which he will make further use of in the latter day, against the man of sin, and his followers: or else the power of Christ, which, as the Leader and Commander of his people, and the Captain of their salvation, is called upon to exert, by preparing to engage with, and by destroying his and their enemies; and which he did put forth when the year of the redeemed was come, which was the day of vengeance in his heart; when he combated with and destroyed Satan, and spoiled his principalities and powers; when he abolished death itself, and took away sin the sting of it, and the law, the strength of sin; overcame the world, and delivered his people from it, and out of the hand of every enemy. It is added,
with thy glory and thy majesty; which may be connected either with the phrase "and most mighty", and so be expressive of the glory and majesty of Christ, as the mighty God; or with his sword, as an emblem of his authority and majesty as a King, and may denote the glory of his Gospel and of his power; or may point at the end of his girding his sword upon his thigh, which was to show forth the glory of his majesty, or to obtain honour and glory: though the word "gird" may be supplied and repeated, and so make a distinct proposition, "gird with thy glory and thy majesty"; which was done when he was raised from the dead, and had glory given him; was crowned with it, and had the glory put upon him he had with his Father before the world was.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv3–5Thy sword - To smite thine enemies. And the…
Thy sword - To smite thine enemies. And the sword is here put for all his arms, as it is in many other places.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv3–5Verse 3. Gird thy sword upon thy thigh, O…
Verse 3. Gird thy sword upon thy thigh, O most mighty] This clause should be translated, O hero, gird thy sword upon thy thigh! This, I think, cannot be spoken of Solomon. He was not a warlike prince: he never did any feats of arms. It has been said he would have been a warrior, if he had had enemies; it might have been so: but the words more properly apply to Christ, who is King of kings, and Lord of lords; whose sword with two edges, proceeding from his mouth, cuts all his adversaries to pieces.
With thy glory and thy majesty.] Be as war-like as thou art glorious and majestic. Solomon's court was splendid, and his person was majestic. These words may be well said of him. But the majesty and glory of Christ are above all: he is higher than all the kings of the earth; and has a name above every name; and at it every knee shall bend, and every tongue confess.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv3, 5Psa 45:3-4. Gird thy sword upon thy thigh, O…
Psa 45:3-4. Gird thy sword upon thy thigh, O most Mighty — “Having described the beauty and eloquence of the king, the prophet now proceeds to set forth his power, and to arm him as a warrior for the battle.” The sword of the Messiah, which is here put, by a synecdoche, for all his arms, is his Word, which, in the language of St. Paul, is said to be quick and powerful, and sharper than any two-edged sword, and is represented by St. John as a sharp two-edged sword coming out of his mouth, Heb 4:12; Rev 1:19. With this he smites his enemies, and with this he subdues the nations, and enlarges and establishes his kingdom, both in the earth and in the hearts of his people. With thy glory and thy majesty — Or, which is thy glory and thy majesty; that is, which sword or word is the great instrument of maintaining and spreading thy honour, glory, and kingdom. Or, as Bishop Patrick paraphrases the clause, “Appear like thyself in such splendour and majesty, as may serve for an emblem of that most illustrious power and sovereign authority, wherein the omnipotent Lord of all the world shall show himself among men.” And in thy majesty — Being thus magnificently girt and armed; ride prosperously — March on speedily and successfully against thine enemies; because of truth, &c. — Hebrew, על דבר אמת, gnal debar emeth, upon the word of truth, that is, the gospel; which is called the word of truth, Eph 1:13, and may no less truly be called the word of meekness, because it is not delivered with terror, as the law was at Sinai, but meekly and sweetly; and the word of righteousness, because it brings in everlasting righteousness, and strongly excites all men to the practice of righteousness and holiness. And so the gospel is compared to a horse or chariot, upon which Christ is said to ride, when the gospel is preached, and carried about from place to place. And this may be here added, to show the great difference between the kingdoms of the world, which are managed and governed with outward pomp and glory, and the kingdom of Christ, which is a spiritual kingdom, not of this world, and like the spouse, mentioned Psa 45:13: all glorious within, as consisting in spiritual graces and virtues, truth, meekness, and righteousness. And thy right hand shall teach thee terrible things — Thou shalt do great and glorious exploits, which shall be terrible to thine enemies, as the next verse explains it, and this not by great forces, and the assistance of others, but by thine own single power, Isa 63:3. But the phrase, thy right hand shall teach thee, is not to be taken properly, for so he taught his hand, not his hand him; but the meaning is, that his hand should show him, discover, and work before him. The LXX. render it, οδηγησει σε θαυμαστως, thy right hand shall guide, or direct thee wonderfully.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv3–5Gird thy sword upon thy thigh - That is,…
Gird thy sword upon thy thigh - That is, Arm or prepare thyself for battle and conquest. The Messiah is introduced here as a conquering king; as about to go forward to subdue the nations to himself; as about to set up a permanent kingdom.
O most mighty - That is, Hero; Warrior; Conqueror.
Read full note →
With thy glory and thy majesty - With the glory and majesty appropriate to thee; or which properly belong to thee. This is at the same time the expression of a wish on the part of the author of the psalm, and a prophetic description. The psalmist desired that he would thus go forth to the conquest of the world; and saw that he would do it. Compare Psa 45:5-6. It is needless to remark that this is easily and naturally applicable to the Messiah - the Lord Jesus - as going forth for the subjugation of the world to the authority of God. Compare 1Co 15:25, 1Co 15:28. See also, in reference to the figure used here, Isa 49:2; Heb 4:12; Rev 1:16; Rev 19:15.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv3–5The king is addressed as ready to go forth…
The king is addressed as ready to go forth to battle.
sword--(Compare Rev 1:16; Rev 19:15).
Read full note →
mighty--(Compare Isa 9:6).
glory and . . . majesty--generally used as divine attributes (Psa 96:6; Psa 104:1; Psa 111:3), or as specially conferred on mortals (Psa 21:5), perhaps these typically.
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. Whedon1874 · Public DomainOn vv3–53. Gird thy sword—He proceeds to describe the king…
3. Gird thy sword—He proceeds to describe the king as a conqueror. This has been supposed to be inapplicable to Solomon, whose reign was peaceful. 1Ki_4:25. But after the death of David, Syria-Zobah and Edom, two powerful nations, which David had subdued with difficulty, revolted. 1Ki_11:14-25. Moreover, the sword belonged to the rank of the king as an emblem of power, courage, and victory.
O most mighty—O mighty one. “Most” is not in the text. The title applies to one mighty in deeds, especially in war.
Read full note →
Thy glory and thy majesty—Kingly attributes, generally ascribed to God, as Psa_21:5
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 Colleges1878 · Public DomainOn vv3–53. Instead of praising the king’s strength and courage…
3. Instead of praising the king’s strength and courage in the abstract, the Psalmist bids him use them in the cause of truth and right.
O most mighty] O mighty hero.
Read full note →
with thy glory and thy majesty] It is better to repeat the verb: (gird on) thy honour and thy majesty. Honour and majesty are Divine attributes, reflected in the person of the victorious King who is Jehovah’s representative. Cp. Psa_96:6; Psa_104:1; Psa_145:5; with Psa_21:5.
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 Readers1878 · Public DomainOn vv3–5(3) Gird thy sword . . . O most…
(3) Gird thy sword . . . O most mighty.—Or, perhaps, Gird on thy sword in hero guise; or, Gird on thy hero’s sword. The object of the poet’s praise is as heroic in war as he is beautiful in person.
With thy glory and thy majesty.—This adverbial use of the accusatives may be right, but it seems better to take them in apposition with sword. His weapon was the monarch’s glory and pride. Some commentators see here a reference to the custom of girding on the sword said to be still observed at the elevation to the throne of a Persian or Ottoman prince. But the next verse shows that we have rather an ideal picture of the royal bridegroom’s prowess in war.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv3–5Gird thy sword upon thy thigh, O most mighty;…
Gird thy sword upon thy thigh, O most mighty; i.e. array thyself as a warrior, for thou wilt have enemies to conquer, and wilt need a sword against them (see vers. 4, 5). With thy glory and thy majesty. There is no "with" in the original. Some think his sword is called Messiah"s "glory and majesty." Others supply "put on," as implied in the "gird" of the first clause, and translate, "Put on thy glory and thy majesty;" i.e. show thyself in all the majesty and glory that naturally belong to thee. This is quite in accordance with the context.
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. Spurgeon1885 · Public DomainOn vv3–5Ver. 3. Gird thy sword upon thy thigh. Loving…
Ver. 3. Gird thy sword upon thy thigh. Loving spirits jealous of the Redeemer's glory long to see him putting forth his power to vindicate his own most holy cause. Why should the sword of the Spirit lie still, like a weapon hung up in an armoury; it is sharp and strong, both for cutting and piercing: O that the divine power of Jesus were put forth to use against error. The words before us represent our great King as urged to arm himself for battle, by placing his sword where it is ready for use. Christ is the true champion of the church, others are but underlings who must borrow strength from him; the single arm of Immanuel is the sole hope of the faithful. Our prayer should be that of this verse. There is at this moment an apparent suspension of our Lord's former power, we must by importunate prayer call him to the conflict, for like the Greeks without Achilles we are soon overcome by our enemies, and we are but dead men if Jesus be not in our midst. O most mighty. A title well deserved, and not given from empty courtesy like the serenities, excellencies and highnesses of our fellow mortalstitles, which are but sops for vain glory. Jesus is the truest of heroes. Hero worship in his case alone is commendable. He is mighty to save, mighty in love. With thy glory and thy majesty. Let thy sword both win thee renown and dominion, or as it may mean, gird on with thy sword thy robes which indicate thy royal splendour. Love delights to see the Beloved arrayed as beseemeth his excellency; she weeps as she sees him in the garments of humiliation, she rejoices to behold him in the vestments of his exaltation. Our precious Christ can never be made too much of. Heaven itself is but just good enough for him. All the pomp that angels and archangels, and thrones, and dominions, and principalities, and powers can pour at his feet is too little for him. Only his own essential glory is such as fully answers to the desire of his people, who can never enough extol him.
Ver. 3. Gird thy sword upon thy thigh. The sword, according to ancient custom was hung in a belt put round the shoulders, and reaching down to the thigh. It was suspended on the back part of the thigh, almost to the ground, but was not girded upon it; the horseman's sword was fixed on the saddle by a girth. When David, in spirit invites the Redeemer of the church to gird his sword upon his thigh, and the spouse says of the valiant of Israel, "every man hath his sword upon his thigh because of fear in the night" So 3:8, they do not mean that the weapon was literally bound upon their thigh, but hung in the girdle on the back part of it; for this was the mode in which, by the universal testimony of ancient writers, the infantry wore their swords. It is still the practice in the East to wear swords in this manner, for Chardin informs us, that "the Eastern people wear their swords hanging down at length; and the Turks wear their swords on horseback, and on their thigh." But in his poetical invitation to the Redeemer, to gird his sword upon his thigh, David manifestly points to some special occasion of solemn and official character; and a clear light is thrown upon his meaning by a custom to this day observed in the East. "When a Persian or an Ottoman prince ascends the throne, "says Mr. Morier, "he girds on his sabre. Mohammed Jaffer, for example, was proclaimed by the Khan, governor pro tempore, till the arrival of his brother, and was invested in this dignity by the girding of a sword upon his thigh, and honour which he accepted with a reluctance perhaps not wholly feigned." "This ceremony, "says Dr. Davey, giving an account of an Eastern coronation, "remained to be performed before the prince could be considered completely kingit was that of choosing a new name, and putting on the regal sword. The prince went in great state to the temple, where he presented offerings, and then, the sword having been girded on his thigh, the priest presented a pot of sandal powder, in which the prince, who may now be called king, dipped his fingers." From these anecdotes, it is evident girding a sword on the thigh is part of the ceremony of royal inauguration; and that when the psalmist addresses the Messiah, he refers to his receiving the honours and powers of the Lord of all. G. Paxton's Illustrations of Scripture.
Read full note →
Ver. 3. Thy sword. The word of God is compared to such a weapon, for the apostle informs us that it is quick, or living, and powerful, and sharper than any two edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow, and laying open the thoughts and intents of the heart. It must be observed, however, that this description of the word of God is applicable to it only when Christ girds it on, and employs it as his sword. Of what use is a sword, even though it be the sword of Goliath, while it lies still in its scabbard, or is grasped by the powerless hand of an infant? In those circumstances it can neither conquer nor defend, however well suited it might be to do both in the hand of a warrior. It is the same with the sword of the Spirit. While it lies still in its scabbard, or is wielded only by the infantile hand of Christ's ministers, it is a powerless and useless weapon; a weapon at which the weakest sinner can laugh, and against which he can defend himself with the utmost ease. But not so when he who is the Most Mighty girds it on. Then it becomes a weapon of tremendous power, a weapon resistless as the bolt of heaven. "Is not my word like a fire, and a hammer, saith the Lord, which breaketh the rock in pieces?" It is indeed, for what can be more efficacious and irresistible than a weapon sharper than a two edged sword, wielded by the arm of omnipotence? What must his sword be whose glance is lightning? Armed with this weapon, the Captain of our salvation cuts his way to the sinner with infinite ease, though surrounded by rocks and mountains, scatters his strongholds and refuges of lies, and with a mighty blow cleaves asunder his heart of adamant, and lays him prostrate and trembling at his feet. Since such are the effects of this weapon in the hand of Christ, it is with the utmost propriety that the psalmist begins by requesting him to gird it on, and not suffer it to be inactive in its scabbard, or powerless in the feeble grasp of his ministers. Edward Payson.
Ver. 3. O most mighty. Christ is almighty, and so able to make good all that he speaketh, and to make his word of precept, promise, and threatening effectual unto the errand for which it is sent. David Dickson.
Ver. 3-4. We may reflect with pleasure on the glorious cause in which Christ is engaged, and the holy war which he carries on, and in which he shall prosper. It is the cause of truth, of meekness, and righteousness. His gospel, his sword, which is the word of God, tends to rectify our errors by truth; to control our passions by that meekness which it promotes, and to regulate our lives by the laws of righteousness which it inculcates. Let us rejoice that this sacred cause has hitherto prospered, and shall prosper. Job Orton, 1717-1783.
Ver. 3. The captain's presence desired by the soldier. It is our honour, our delight, our safety, our strength, our victory, our reward.
Ver. 3-5. Messiah's victory predicted and desired. E. Payson's Sermon.
Psalms 45:4*
Ver. 3-4. See Psalms on "Ps 45:3" for further information.
Ver. 3-5. Messiah's victory predicted and desired. E. Payson's Sermon.
Psalms 45:5*
Ver. 3-5. Messiah's victory predicted and desired. E. Payson's Sermon.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv3–5Gird Thy sword upon Thy thigh, O most mighty.
Psa_45:3-5
Gird Thy sword upon Thy thigh, O most mighty.
Read full note →
Christ a mighty conqueror
I. The warrior. The fact that He is no less than a Divine being, although for a specific purpose He assumed our nature, distinctly intimates that He should be known as the mighty God; while the power that has been given to Him as the Mediator, and the wonders He has accomplished in magnifying the law, bringing in an everlasting righteousness, spoiling principalities and powers, and destroying him that had the power of death demonstrates that, with the greatest propriety, He may be styled the most Mighty One. War is the garb in which He often arrays Himself when He goes forth to scourge the guilty nations of the earth. In this respect He is styled the Captain of the Lords host; and described as a man of war, and then it is emphatically added the Lord is His name. He is Jehovah; Jehovah Zabaoth, The Lord of Hosts, to show that the armies of earth and the hosts of heaven are under His control. He is the King of kings and Lord of lords; the King of glory; the Lord strong and mighty; the Lord mighty in battle. In the contest to which He is called, He never can be mistaken, for the treasures of wisdom and knowledge are hid in Him; and it is just as impossible that He can ever be defeated, for He is the power of God, as well as the wisdom of God.
II. His enemies.
1. Those apostate spirits who are described as principalities and powers, the rulers of the darkness of this world, and spiritual wickedness in high places. Having fallen from their first estate, their minds are filled with implacable hostility to the Redeemer.
2. Those who persecute the followers of Christ.
3. Those who uphold any system of religious faith opposed to the spirit and design of Christianity.
4. All who have not yet experienced the renewing influences of the Spirit of God, and who demonstrate by their conduct that they are of the world lying in iniquity.
5. All who despise the institutions of grace.
III. His armour. As His kingdom is spiritual in its nature, the weapons by which its interests are to be maintained are also spiritual. The sword which Messiah girds upon his thigh signifies the Holy Scriptures, elsewhere styled the sword of the Spirit. But the sword is not the only instrument with which the Saviour goes forth against His enemies. Like an ancient warrior He bears a bow and a quiver replenished with arrows, calculated to do terrible execution against the enemy. By these arrows, we understand the announcements of the Gospel.
IV. His expedition against his enemies,
V. His victory.
1. Behold the conquest of the powers of darkness upon Calvary, when, according to ancient prophecy, the Saviour bruised the head of Satan and weakened the whole energies of his kingdom (Col_2:14).
2. Then, again, how terribly did the Saviour act towards the Jewish nation. The cup of their iniquity at length became full, and then their capital, in which they had maltreated the Lord of Glory, was consigned to destruction; they were driven forth as homeless wanderers throughout the world.
3. Notice the victory which Christ has gained in establishing His kingdom upon earth.
VI. Conclusion.
1. See the dignity and glory of the Captain of salvation.
2. Consider the danger of opposing Christ.
3. Contemplate the gracious character of the conquests of Christ.
4. Rejoice in the perfection and glory to which the Church shall be brought through the omnipotence and grace of Christ. (Robert Cairns.)
The triumph of Christs mediatorial kingdom
I. Confidence in the power of Christ to vanquish the souls of men.
1. The first direct and decided foe over which He triumphed was the Jewish Church. That corrupt Church murdered the Son of God. But He was silent only a little more than forty-eight hours, and then rose to speak to men, and lives to speak through men, till all nations shall hear His voice, understand and believe.
2. The political power of Rome. The Jews condemned Jesus according to their law because He was a blasphemer; but as they had lost the power of capital punishment they appealed to Rome, saying, Help us to put this man to death. Pilate became a tool in their hands, and condemned the Just One, but He triumphed over both.
3. The ungodly world. The spirit, theories, institutions, habits and pursuits of unregenerated humanity are in deadly opposition to Christ. But He will conquer, He must reign.
II. Sympathy with the cause in which he was embarked. What is the cause?
1. Truth; less party zeal, and more zeal for truth.
2. Righteousness; an unjust man is not a soldier of Christ.
3. Meekness; fidelity. Soldiers of the Cross, the Redeemer must triumph.
III. A devout appeal to heaven. Gird thy sword.
1. A living faith in the present life of Christ. We are justified by His death, we are saved by His life.
2. A renunciation of all instruments, except those that are His. Carnal weapons have been foolishly and wickedly used in the cause of Christ--cannons, soldiers; and what an insult! what falsehood! (Caleb Morris.)
Messiahs victory predicted and desired
I. The appellation by which he addresses Christ. Most Mighty.
1. With respect to His Divine nature, Christ is the Mighty God; the Lord Jehovah, in whose arm dwells everlasting strength, Nor is it less applicable to Him considered as mediator. In this character He is Immanuel, God with us. He is mighty to conquer; for He has led captivity captive; He has conquered sin, and death, and hell--the three most formidable enemies that ever assailed the happiness of men, or the throne of God. Nor is He less mighty to save; for He has saved millions from the most awful fate, in the most desperate circumstances. He says of Himself, I am He that speaketh in righteousness, mighty to save.
2. The import of the petition is, in brief, that He would exert His might, or the power of His grace, for the conversion and salvation of sinners.
(1) That He would arm Himself with the necessary weapons. Gird on Thy sword. Christ has a sword of justice, to cut off incorrigible offenders; and a sword of grace, to subdue His chosen people, and make them willing in the day of His power.
(2) The psalmist petitions Christ to go arrayed in His glory and majesty; that glory and majesty with which he then saw Him to be clothed. But in what do the glory and majesty of Christ consist? I answer, glory is the display or manifestation of excellency. His glory, as God, consists in a display of the infinite perfections and excellencies of His nature. 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. He possesses everything necessary to satisfy the justice and secure the honour of God. He also possesses everything necessary to excite, encourage, and justify the highest love, admiration, and confidence of sinful men; for in Him all fulness dwell, even all the fulness of the Godhead. There is in him a fulness of truth to enlighten sinners and lead them to believe in Him. He has also a fulness of grace to pardon, sanctify and save them. Now, the display or manifestation of this infinite fulness of grace and truth constitutes the glory in which the psalmist wished Christ to appear. He wished Him also to appear in His majesty. The difference between majesty and glory consists in this: glory is something which belongs either to 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.
(3) Next, the psalmist prays, that being thus armed with His powerful sword, and arrayed in His glory and majesty, Christ would ride forth through the world, conquering and to conquer.
II. The reasons why the psalmist wished the Saviour to go forth prosperously and the cause in which he wished him to engage. DO this because of truth, and meekness and righteousness.
1. He might, perhaps, intend the truth, meekness and righteousness of Christ Himself; for all these qualities belong to Him in the highest degrees.
2. By meekness, truth and righteousness the psalmist might mean these qualities in the abstract; and if this be His meaning, we must understand Him as specifying the cause in which he wished Immanuel to engage.
III. To enforce his petition the psalmist predicts the certain success which would attend Messiah if he thus rode forth to battle. Thy right hand shall teach Thee terrible things; that is, Thou shalt know experimentally what terrible things Thy power can perform.
1. The destruction with which He shall overwhelm His incorrigible enemies.
2. There are also many terrible things which attend, or rather precede, the conquest of those whom He makes willing to be His people in the day of His power. He sends His spirit to convince them of sin, of righteousness and judgment; sets His terrors in dreadful array round about them, and often brings them to the very verge of despair before they submit, and cry for mercy. That these are terrible things, indeed, to the awakened sinner, none who have suffered thus need be told; and such are the terrible things which the right hand or power of Christ performs when He rides forth to battle as the Captain of salvation. (E. Payson, D. D.)
The spiritual war
I. The offensive weapons. These have as their symbols the sword and arrows.
1. The sword, a heavy, massive weapon for close engagement, and inflicting terrible wounds.
2. The arrow, a light missile used to annoy the enemy at a distance. It comes whizzing through the air unseen, causes but a small wound, and is scarcely felt till its sharp point reaches the heart.
3. Now, both are emblems of one and the same thing--the Word of God. For the Word has this twofold power of wounding, sometimes as the sword, sometimes as the arrow. The first, the Word of terror, is the sword girt upon Messiahs thigh; the second, the Word of persuasion, is the arrow shot from His bow. And thus, by the joint action of these two weapons, peoples, that is, whole kingdoms and nations in a mass, shall fall under Thee, shall submit themselves to Christ.
II. The defensive armour is to be noted (Psa_45:8), the refulgent, dazzling armour. This tells of whatever is admirable and amiable in the external form and appearance of the Christian religion.
1. The character of Jesus Himself.
2. The light of good works shining in the lives of His disciples.
3. Whatever is decent and seemly in the government, the discipline and the rites of the Church,
III. The wonders which his own right hand was to show him are to be explained. Not terrible things, as the Authorized Version has it, for there is no notion of terror in the Word as here used; but of things extraordinary in their kind--grand, amazing, awful. In some of the oldest English Bibles we have here the better chosen word, wonderful. Now, the wonders which Messiahs own right hand showed Him were the overthrow of Paganism and the Roman empire, and that by such seemingly inadequate means. It was, indeed, a wonderful thing, wrought by Christs single arm, when his religion prevailed over the whole system of idolatry, supported as it was by the authority of sovereigns, by the learning of philosophers, and most of all, by the inveterate prejudices of the vulgar, attached to their false gods by the gratification which their very worship afforded to the sensual passions, and by the natural partiality of mankind in favour of any system, however absurd and corrupt, sanctioned by a long antiquity. It was a wonderful thing when the devils kingdom, with much of its invisible power, lost at once the whole of its external pomp and splendour. It was a wonderful thing when the minds of all men took a sudden turn; kings became the nursing fathers of the Church, statesmen courted her alliance, philosophy embraced her faith, and even the sword was justly drawn in her defence. These were the wonderful things effected by Christs right hand. And in the later ages there will be terrible things also achieved by Him, when Antichrist and his armies shall be overthrown. Then in Psa_45:6; Psa_7:1-17 we have--
IV. The king seated on the throne of his mediatorial kingdom, ruling in perfect justice. The sceptre was an emblem of the perfect integrity of the monarch in the exercise of his power. Well, therefore, is it said, Psa_45:6, A straight sceptre is the sceptre of Thy royalty. Earthly kings can never be perfectly just, for they are all liable to error and deception. But in the kingdom of Messiah there shall be no imperfection in His rule, and therefore He is anointed by God with the oil of gladness above all others. This declaration is, with the greatest propriety, applied to Christ in the Epistle to the Hebrews and made an argument of His Divinity. Thus ends this section of this psalm. (Bishop Horsley.)
The Captain of salvation, with His sword girt on His thigh, defending the Church from the rage of her enemies
I. Whence it is our Lord Jesus is designed most mighty.
1. He is so from the omnipotent power of His Divine nature, which is the principal of His mighty operations in the union of His person (Isa_9:6.)
2. He is mighty from the authority and power that was communicated and given unto Him by the Father, as Mediator, for the accomplishing of His whole work. Christ had strength and power as the mighty God; and He hath authority too, as all power is communicated to Him by God the Father (Mat_28:18). And concerning the power given Him by the Father, the apostle tells us (Eph_2:22-23).
3. He may justly be designed most mighty from what He has done, not only in giving being and existence to all things, as God equal with the Father; but also considered as Mediator.
II. In what respects the word of Christ may be compared to a sword.
1. For defence of His people.
(1) Our Lord Jesus defends His subjects from their persecutors by His Word and Spirit. Whatever persecutors may be permitted to do with the bodies of any of Gods saints, their souls, against which the shot of their enemies is chiefly aimed, are still in safeguard.
(2) By His Word and Spirit He defends His people from the deceit and cunning craftiness of those who lie in wait to deceive them.
(3) Our Lord Jesus defends His people from all their inward enemies by His Word and Spirit.
(4) It is by means of the Word our Lord Jesus supports, comforts and bears up His people under all the tribulations in their house of pilgrimage.
2. For the downbringing of His and their enemies (Isa_11:4; Rev_3:16).
III. Some things implied in his girding on his sword.
1. His appointing ordinances in the Church.
2. His calling, fitting and qualifying a Gospel ministry to bear His name before sinners. Faithful ministers are the gift of Christ to the Church (Eph_4:10-12).
3. His accompanying the dispensation of all His ordinances with the power and efficacy of His Spirit.
IV. Why the sword of Christ, which is his word, is called his glory and majesty.
1. Because of the purity and holiness that shines forth in every part of it (Psa_19:8-9; Rom_7:12).
2. Because the scope and tendency of it is to declare His glory and majesty (Joh_5:39; 1Jn_5:20).
3. Because He therein manifests His glory unto us.
4. Because of the glorious and majestic effects it has upon the hearts and consciences of men.
V. Improvement.
1. Inferences.
(1) We may see and he informed when it is that our Lord Jesus has gone through with the arduous work of mens redemption and salvation to the glory of God and eternal consolation of all the spiritual Israel (Rom_9:5).
(2) We may see what a safe and happy people they are who have fled unto Christ by faith for refuge.
(3) We may see the egregious folly of all who endeavour to stand in the way of the advancement of the kingdom and interests of Christ.
(4) We may see with what reverence and attention men should both read the Word of God and hear it read and preached unto them (Heb_12:25).
(5) We may see matter of reproof to those who do not only slight and neglect the Word of Christ, but profane and abuse it.
2. Of trial and examination. What experience have you got of the powerful effects of the Word of Christ upon your hearts?
3. Of exhortation.
(1) We exhort you, who are the true subjects of the mighty Captain of our salvation, who have been subdued to the obedience of faith by the powerful efficacy of His Word and Spirit, to be faithful to Him; endure hardness as good soldiers of Jesus Christ.
(2) We exhort all who are yet at war with this mighty One to take a believing view of the glory of His person, the greatness of His love, the riches of His grace and suitableness of His offices to the condition of your souls; and drop the weapons of your rebellion at His feet. (T. Bennet.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv3, 5Put your sword on your side
Put your sword on your side
Warriors carried their swords in a sheath that hung from a belt around their waist. The sword would rest against their side. This phrase describes an action of someone preparing for battle. AT: "Prepare yourself for battle" (See: Assumed Knowledge and Implicit Information)
Read full note →
ride on triumphantly
The writer tells the king to ride his horse or chariot to victory.
because of trustworthiness, meekness, and righteousness
The abstract nouns "trustworthiness," "meekness," and "righteousness" can be stated as adjectives. Possible meanings are 1) these are qualities of the mighty one. AT: "because you are trustworthy, meek, and righteous" or 2) these are virtues that he fights to uphold for the people whom he rules. AT: "in order to fight for what is trustworthy, meek, and right" (See: Abstract Nouns)
your right hand will teach you fearful things
Most soldiers held their swords with their right hands when they fought. Here, the phrase "right hand" refers to his ability to fight, which the writer speaks of as if it were a person who can teach the king through the experience he gains in battle. AT: "You will learn to accomplish great military feats by fighting in many battles" (See: Metonymy and Personification)
fearful things
"awesome deeds." This refers to military victories that cause his enemies to fear him and his allies to revere him.
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv3, 5 3. Gird thy sword upon thy thigh. Here Solomon…
3. Gird thy sword upon thy thigh. Here Solomon is praised as well for his warlike valor, which strikes terror into ]his enemies, as for his virtues which give him authority among his subjects, and secure him their reverence. On the one hand, no king will be able to preserve and defend his subjects, unless he is formidable to his enemies; and, on the other hand, it will be to little purpose to make war boldly upon foreign realms, if the internal state of his own kingdom is not established and regulated in uprightness and justice. Accordingly, the inspired writer says, that the sword with which he will be girded will be, in the first place, a token of warlike prowess to repel and rout his enemies; and, secondly, of authority also, that he might not be held in contempt among his own subjects. He adds, at the same time, that the glory which he will obtain will not be a merely transient thing, like the pomp and vain-glory of kings, which soon decay, but will be of lasting duration, and will greatly increase.
He then comes to speak of the virtues which flourish most in a time of peace, and which, by an appropriate similitude, he shows to be the true means of adding strength and prosperity to a kingdom. At first sight, indeed, it seems to be a strange and inelegant mode of expression, to speak of riding upon truth, meekness, and righteousness, (verse 4;) but, as I have said, he very suitably compares these virtues to chariots, in which the king is conspicuously borne aloft with great majesty. These virtues he opposes not only to the vain pomp and parade in which earthly kings proudly boast; but also to the vices and corruptions by which they endeavor most commonly to acquire authority and renown. Solomon himself
Read full note →
“Mercy and truth preserve the king; and his throne is upholden by mercy.”— Proverbs 20:28
But, on the contrary, when worldly kings desire to enlarge their dominions, and to increase their power, ambition, pride, fierceness, cruelty, exactions, rapine, and violence, are the horses and chariots which they employ to accomplish their ends; and, therefore, it is not to be wondered at if God should very often cast them down, when thus elated with pride and vain-glory, from their tottering and decayed thrones. For kings, then, to cultivate faithfulness and justice, and to temper their government with mercy and kindness, is the true and solid foundation of kingdoms. The latter clause of the verse intimates, that every thing which Solomon undertakes shall prosper, provided he combine with warlike courage the qualities of justice and mercy. Kings who are carried headlong with a blind and violent impulse, may for a time spread terror and consternation around them; but they soon fall by the force of their own efforts. Due moderation, therefore, and uniform self-restraint, are the best means for making the hands of the valiant to be feared and dreaded.
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 v4 He alludeth to them that ride in chariots in…
He alludeth to them that ride in chariots in their triumphs, showing that the quiet state of a kingdom standeth in truth, meekness and justice, not in worldly pomp and vanity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–5 Psa 45:3 Gird thy sword upon [thy] thigh, O…
Psa 45:3 Gird thy sword upon [thy] thigh, O [most] mighty, with thy glory and thy majesty.
Ver. 3. Gird thy sword upon thy thigh, O most mighty (O Heros).] This is one of Christ’s titles, Isa 9:6, the giant, or the mighty strong God, the valiant champion of his Church. And his sword is the word of his mouth, Rev 1:16 Heb 4:12 Isa 49:2. All the wars in the conquest of Canaan were types of the spiritual wars under the gospel, whereby the nations were subdued to the obedience of the faith, 2Co 10:4 Eph 6:11. Christ hath his sword then, a two-edged sword; and he is here called upon to gird it to his thigh (after the manner of those easterns, as we do our skins, hangers, wood-knives), that is, to take unto him his authority, and to exercise it for the conversion of his people and confusion of his enemies. Additur ei gladius quem non ostentet velut ειδωλον, sed quem etiam destringat: A sword he hath, not for show, but for service; whence it is added, "with tby glory and thy majesty."
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 vv3–5 Gird thy sword upon thy thigh; either,
Gird thy sword upon thy thigh; either,
1. As an ensign of royal majesty. But that is usually and much better expressed in Scripture by putting a crown upon his head. Or rather,
Read full note →
2. As an instrument for war and battle, to smite his enemies, as it is declared, Psa 45:4,5. And the sword is here put synecdochically for all his arms, as it is in many other places, as appears from Psa 45:5, where we read also of his arrows. And this sword of the Messias is nothing else but the word of God coming out of his mouth; which is fitly compared to a sword, as may appear from Isa 49:2; Eph 6:17; Heb 4:12; Rev 1:16, which is elsewhere called the rod of his mouth, Isa 11:4, and the rod of his power, Psa 110:2.
With thy glory and thy majesty; or, which is thy glory and thy majesty; or, magnificence or beauty; for these words are joined with the sword, by way of apposition; which sword or word is the great instrument of maintaining and propagating thy honour, and glory, and kingdom.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv3–5 Gird thy sword upon thy thigh, O most mighty,....…
Gird thy sword upon thy thigh, O most mighty,.... As Christ is, the mighty God, even the Almighty, and which appears by his works of creation and providence; by the redemption of his people; by his care and government of them; by succouring them under all their temptations and afflictions; by strengthening them for every service, duty, and suffering; by pleading their cause, and supplying their wants; by preserving them to his kingdom and glory; by raising them from the dead at the last day, and by introducing them into the possession of the heavenly inheritance. This mighty One is called upon to "gird on his sword": by which is meant either the sword of the Spirit, the word of God; which is sharp in convincing of sin, reproving for it, and threatening on account of it, as well as in refuting error and heresy; and a twoedged one, consisting of law and Gospel, and which Christ made use of to great purpose, against Satan in the wilderness, and against the Scribes and Pharisees; and which he will make further use of in the latter day, against the man of sin, and his followers: or else the power of Christ, which, as the Leader and Commander of his people, and the Captain of their salvation, is called upon to exert, by preparing to engage with, and by destroying his and their enemies; and which he did put forth when the year of the redeemed was come, which was the day of vengeance in his heart; when he combated with and destroyed Satan, and spoiled his principalities and powers; when he abolished death itself, and took away sin the sting of it, and the law, the strength of sin; overcame the world, and delivered his people from it, and out of the hand of every enemy. It is added,
with thy glory and thy majesty; which may be connected either with the phrase "and most mighty", and so be expressive of the glory and majesty of Christ, as the mighty God; or with his sword, as an emblem of his authority and majesty as a King, and may denote the glory of his Gospel and of his power; or may point at the end of his girding his sword upon his thigh, which was to show forth the glory of his majesty, or to obtain honour and glory: though the word "gird" may be supplied and repeated, and so make a distinct proposition, "gird with thy glory and thy majesty"; which was done when he was raised from the dead, and had glory given him; was crowned with it, and had the glory put upon him he had with his Father before the world was.
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 vv3–5 Thy sword - To smite thine enemies. And the…
Thy sword - To smite thine enemies. And the sword is here put for all his arms, as it is in many other places.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3–5 Verse 3. Gird thy sword upon thy thigh, O…
Verse 3. Gird thy sword upon thy thigh, O most mighty] This clause should be translated, O hero, gird thy sword upon thy thigh! This, I think, cannot be spoken of Solomon. He was not a warlike prince: he never did any feats of arms. It has been said he would have been a warrior, if he had had enemies; it might have been so: but the words more properly apply to Christ, who is King of kings, and Lord of lords; whose sword with two edges, proceeding from his mouth, cuts all his adversaries to pieces.
With thy glory and thy majesty.] Be as war-like as thou art glorious and majestic. Solomon's court was splendid, and his person was majestic. These words may be well said of him. But the majesty and glory of Christ are above all: he is higher than all the kings of the earth; and has a name above every name; and at it every knee shall bend, and every tongue confess.
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 vv3, 5 Psa 45:3-4. Gird thy sword upon thy thigh, O…
Psa 45:3-4. Gird thy sword upon thy thigh, O most Mighty — “Having described the beauty and eloquence of the king, the prophet now proceeds to set forth his power, and to arm him as a warrior for the battle.” The sword of the Messiah, which is here put, by a synecdoche, for all his arms, is his Word, which, in the language of St. Paul, is said to be quick and powerful, and sharper than any two-edged sword, and is represented by St. John as a sharp two-edged sword coming out of his mouth, Heb 4:12; Rev 1:19. With this he smites his enemies, and with this he subdues the nations, and enlarges and establishes his kingdom, both in the earth and in the hearts of his people. With thy glory and thy majesty — Or, which is thy glory and thy majesty; that is, which sword or word is the great instrument of maintaining and spreading thy honour, glory, and kingdom. Or, as Bishop Patrick paraphrases the clause, “Appear like thyself in such splendour and majesty, as may serve for an emblem of that most illustrious power and sovereign authority, wherein the omnipotent Lord of all the world shall show himself among men.” And in thy majesty — Being thus magnificently girt and armed; ride prosperously — March on speedily and successfully against thine enemies; because of truth, &c. — Hebrew, על דבר אמת, gnal debar emeth, upon the word of truth, that is, the gospel; which is called the word of truth, Eph 1:13, and may no less truly be called the word of meekness, because it is not delivered with terror, as the law was at Sinai, but meekly and sweetly; and the word of righteousness, because it brings in everlasting righteousness, and strongly excites all men to the practice of righteousness and holiness. And so the gospel is compared to a horse or chariot, upon which Christ is said to ride, when the gospel is preached, and carried about from place to place. And this may be here added, to show the great difference between the kingdoms of the world, which are managed and governed with outward pomp and glory, and the kingdom of Christ, which is a spiritual kingdom, not of this world, and like the spouse, mentioned Psa 45:13: all glorious within, as consisting in spiritual graces and virtues, truth, meekness, and righteousness. And thy right hand shall teach thee terrible things — Thou shalt do great and glorious exploits, which shall be terrible to thine enemies, as the next verse explains it, and this not by great forces, and the assistance of others, but by thine own single power, Isa 63:3. But the phrase, thy right hand shall teach thee, is not to be taken properly, for so he taught his hand, not his hand him; but the meaning is, that his hand should show him, discover, and work before him. The LXX. render it, οδηγησει σε θαυμαστως, thy right hand shall guide, or direct thee wonderfully.
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 vv3–5 Gird thy sword upon thy thigh - That is,…
Gird thy sword upon thy thigh - That is, Arm or prepare thyself for battle and conquest. The Messiah is introduced here as a conquering king; as about to go forward to subdue the nations to himself; as about to set up a permanent kingdom.
O most mighty - That is, Hero; Warrior; Conqueror.
Read full note →
With thy glory and thy majesty - With the glory and majesty appropriate to thee; or which properly belong to thee. This is at the same time the expression of a wish on the part of the author of the psalm, and a prophetic description. The psalmist desired that he would thus go forth to the conquest of the world; and saw that he would do it. Compare Psa 45:5-6. It is needless to remark that this is easily and naturally applicable to the Messiah - the Lord Jesus - as going forth for the subjugation of the world to the authority of God. Compare 1Co 15:25, 1Co 15:28. See also, in reference to the figure used here, Isa 49:2; Heb 4:12; Rev 1:16; Rev 19:15.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–5 The king is addressed as ready to go forth…
The king is addressed as ready to go forth to battle.
sword--(Compare Rev 1:16; Rev 19:15).
Read full note →
mighty--(Compare Isa 9:6).
glory and . . . majesty--generally used as divine attributes (Psa 96:6; Psa 104:1; Psa 111:3), or as specially conferred on mortals (Psa 21:5), perhaps these typically.
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 vv3–5 3. Gird thy sword—He proceeds to describe the king…
3. Gird thy sword—He proceeds to describe the king as a conqueror. This has been supposed to be inapplicable to Solomon, whose reign was peaceful. 1Ki_4:25. But after the death of David, Syria-Zobah and Edom, two powerful nations, which David had subdued with difficulty, revolted. 1Ki_11:14-25. Moreover, the sword belonged to the rank of the king as an emblem of power, courage, and victory.
O most mighty—O mighty one. “Most” is not in the text. The title applies to one mighty in deeds, especially in war.
Read full note →
Thy glory and thy majesty—Kingly attributes, generally ascribed to God, as Psa_21:5
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 vv3–5 3. Instead of praising the king’s strength and courage…
3. Instead of praising the king’s strength and courage in the abstract, the Psalmist bids him use them in the cause of truth and right.
O most mighty] O mighty hero.
Read full note →
with thy glory and thy majesty] It is better to repeat the verb: (gird on) thy honour and thy majesty. Honour and majesty are Divine attributes, reflected in the person of the victorious King who is Jehovah’s representative. Cp. Psa_96:6; Psa_104:1; Psa_145:5; with Psa_21:5.
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 vv3–5 (3) Gird thy sword . . . O most…
(3) Gird thy sword . . . O most mighty.—Or, perhaps, Gird on thy sword in hero guise; or, Gird on thy hero’s sword. The object of the poet’s praise is as heroic in war as he is beautiful in person.
With thy glory and thy majesty.—This adverbial use of the accusatives may be right, but it seems better to take them in apposition with sword. His weapon was the monarch’s glory and pride. Some commentators see here a reference to the custom of girding on the sword said to be still observed at the elevation to the throne of a Persian or Ottoman prince. But the next verse shows that we have rather an ideal picture of the royal bridegroom’s prowess in war.
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 vv3–5 Gird thy sword upon thy thigh, O most mighty;…
Gird thy sword upon thy thigh, O most mighty; i.e. array thyself as a warrior, for thou wilt have enemies to conquer, and wilt need a sword against them (see vers. 4, 5). With thy glory and thy majesty. There is no "with" in the original. Some think his sword is called Messiah"s "glory and majesty." Others supply "put on," as implied in the "gird" of the first clause, and translate, "Put on thy glory and thy majesty;" i.e. show thyself in all the majesty and glory that naturally belong to thee. This is quite in accordance with the context.
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 vv3–5 Ver. 3. Gird thy sword upon thy thigh. Loving…
Ver. 3. Gird thy sword upon thy thigh. Loving spirits jealous of the Redeemer's glory long to see him putting forth his power to vindicate his own most holy cause. Why should the sword of the Spirit lie still, like a weapon hung up in an armoury; it is sharp and strong, both for cutting and piercing: O that the divine power of Jesus were put forth to use against error. The words before us represent our great King as urged to arm himself for battle, by placing his sword where it is ready for use. Christ is the true champion of the church, others are but underlings who must borrow strength from him; the single arm of Immanuel is the sole hope of the faithful. Our prayer should be that of this verse. There is at this moment an apparent suspension of our Lord's former power, we must by importunate prayer call him to the conflict, for like the Greeks without Achilles we are soon overcome by our enemies, and we are but dead men if Jesus be not in our midst. O most mighty. A title well deserved, and not given from empty courtesy like the serenities, excellencies and highnesses of our fellow mortalstitles, which are but sops for vain glory. Jesus is the truest of heroes. Hero worship in his case alone is commendable. He is mighty to save, mighty in love. With thy glory and thy majesty. Let thy sword both win thee renown and dominion, or as it may mean, gird on with thy sword thy robes which indicate thy royal splendour. Love delights to see the Beloved arrayed as beseemeth his excellency; she weeps as she sees him in the garments of humiliation, she rejoices to behold him in the vestments of his exaltation. Our precious Christ can never be made too much of. Heaven itself is but just good enough for him. All the pomp that angels and archangels, and thrones, and dominions, and principalities, and powers can pour at his feet is too little for him. Only his own essential glory is such as fully answers to the desire of his people, who can never enough extol him.
Ver. 3. Gird thy sword upon thy thigh. The sword, according to ancient custom was hung in a belt put round the shoulders, and reaching down to the thigh. It was suspended on the back part of the thigh, almost to the ground, but was not girded upon it; the horseman's sword was fixed on the saddle by a girth. When David, in spirit invites the Redeemer of the church to gird his sword upon his thigh, and the spouse says of the valiant of Israel, "every man hath his sword upon his thigh because of fear in the night" So 3:8, they do not mean that the weapon was literally bound upon their thigh, but hung in the girdle on the back part of it; for this was the mode in which, by the universal testimony of ancient writers, the infantry wore their swords. It is still the practice in the East to wear swords in this manner, for Chardin informs us, that "the Eastern people wear their swords hanging down at length; and the Turks wear their swords on horseback, and on their thigh." But in his poetical invitation to the Redeemer, to gird his sword upon his thigh, David manifestly points to some special occasion of solemn and official character; and a clear light is thrown upon his meaning by a custom to this day observed in the East. "When a Persian or an Ottoman prince ascends the throne, "says Mr. Morier, "he girds on his sabre. Mohammed Jaffer, for example, was proclaimed by the Khan, governor pro tempore, till the arrival of his brother, and was invested in this dignity by the girding of a sword upon his thigh, and honour which he accepted with a reluctance perhaps not wholly feigned." "This ceremony, "says Dr. Davey, giving an account of an Eastern coronation, "remained to be performed before the prince could be considered completely kingit was that of choosing a new name, and putting on the regal sword. The prince went in great state to the temple, where he presented offerings, and then, the sword having been girded on his thigh, the priest presented a pot of sandal powder, in which the prince, who may now be called king, dipped his fingers." From these anecdotes, it is evident girding a sword on the thigh is part of the ceremony of royal inauguration; and that when the psalmist addresses the Messiah, he refers to his receiving the honours and powers of the Lord of all. G. Paxton's Illustrations of Scripture.
Read full note →
Ver. 3. Thy sword. The word of God is compared to such a weapon, for the apostle informs us that it is quick, or living, and powerful, and sharper than any two edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow, and laying open the thoughts and intents of the heart. It must be observed, however, that this description of the word of God is applicable to it only when Christ girds it on, and employs it as his sword. Of what use is a sword, even though it be the sword of Goliath, while it lies still in its scabbard, or is grasped by the powerless hand of an infant? In those circumstances it can neither conquer nor defend, however well suited it might be to do both in the hand of a warrior. It is the same with the sword of the Spirit. While it lies still in its scabbard, or is wielded only by the infantile hand of Christ's ministers, it is a powerless and useless weapon; a weapon at which the weakest sinner can laugh, and against which he can defend himself with the utmost ease. But not so when he who is the Most Mighty girds it on. Then it becomes a weapon of tremendous power, a weapon resistless as the bolt of heaven. "Is not my word like a fire, and a hammer, saith the Lord, which breaketh the rock in pieces?" It is indeed, for what can be more efficacious and irresistible than a weapon sharper than a two edged sword, wielded by the arm of omnipotence? What must his sword be whose glance is lightning? Armed with this weapon, the Captain of our salvation cuts his way to the sinner with infinite ease, though surrounded by rocks and mountains, scatters his strongholds and refuges of lies, and with a mighty blow cleaves asunder his heart of adamant, and lays him prostrate and trembling at his feet. Since such are the effects of this weapon in the hand of Christ, it is with the utmost propriety that the psalmist begins by requesting him to gird it on, and not suffer it to be inactive in its scabbard, or powerless in the feeble grasp of his ministers. Edward Payson.
Ver. 3. O most mighty. Christ is almighty, and so able to make good all that he speaketh, and to make his word of precept, promise, and threatening effectual unto the errand for which it is sent. David Dickson.
Ver. 3-4. We may reflect with pleasure on the glorious cause in which Christ is engaged, and the holy war which he carries on, and in which he shall prosper. It is the cause of truth, of meekness, and righteousness. His gospel, his sword, which is the word of God, tends to rectify our errors by truth; to control our passions by that meekness which it promotes, and to regulate our lives by the laws of righteousness which it inculcates. Let us rejoice that this sacred cause has hitherto prospered, and shall prosper. Job Orton, 1717-1783.
Ver. 3. The captain's presence desired by the soldier. It is our honour, our delight, our safety, our strength, our victory, our reward.
Ver. 3-5. Messiah's victory predicted and desired. E. Payson's Sermon.
Psalms 45:4*
Ver. 3-4. See Psalms on "Ps 45:3" for further information.
Ver. 3-5. Messiah's victory predicted and desired. E. Payson's Sermon.
Psalms 45:5*
Ver. 3-5. Messiah's victory predicted and desired. E. Payson's Sermon.
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 vv3–5 Gird Thy sword upon Thy thigh, O most mighty.
Psa_45:3-5
Gird Thy sword upon Thy thigh, O most mighty.
Read full note →
Christ a mighty conqueror
I. The warrior. The fact that He is no less than a Divine being, although for a specific purpose He assumed our nature, distinctly intimates that He should be known as the mighty God; while the power that has been given to Him as the Mediator, and the wonders He has accomplished in magnifying the law, bringing in an everlasting righteousness, spoiling principalities and powers, and destroying him that had the power of death demonstrates that, with the greatest propriety, He may be styled the most Mighty One. War is the garb in which He often arrays Himself when He goes forth to scourge the guilty nations of the earth. In this respect He is styled the Captain of the Lords host; and described as a man of war, and then it is emphatically added the Lord is His name. He is Jehovah; Jehovah Zabaoth, The Lord of Hosts, to show that the armies of earth and the hosts of heaven are under His control. He is the King of kings and Lord of lords; the King of glory; the Lord strong and mighty; the Lord mighty in battle. In the contest to which He is called, He never can be mistaken, for the treasures of wisdom and knowledge are hid in Him; and it is just as impossible that He can ever be defeated, for He is the power of God, as well as the wisdom of God.
II. His enemies.
1. Those apostate spirits who are described as principalities and powers, the rulers of the darkness of this world, and spiritual wickedness in high places. Having fallen from their first estate, their minds are filled with implacable hostility to the Redeemer.
2. Those who persecute the followers of Christ.
3. Those who uphold any system of religious faith opposed to the spirit and design of Christianity.
4. All who have not yet experienced the renewing influences of the Spirit of God, and who demonstrate by their conduct that they are of the world lying in iniquity.
5. All who despise the institutions of grace.
III. His armour. As His kingdom is spiritual in its nature, the weapons by which its interests are to be maintained are also spiritual. The sword which Messiah girds upon his thigh signifies the Holy Scriptures, elsewhere styled the sword of the Spirit. But the sword is not the only instrument with which the Saviour goes forth against His enemies. Like an ancient warrior He bears a bow and a quiver replenished with arrows, calculated to do terrible execution against the enemy. By these arrows, we understand the announcements of the Gospel.
IV. His expedition against his enemies,
V. His victory.
1. Behold the conquest of the powers of darkness upon Calvary, when, according to ancient prophecy, the Saviour bruised the head of Satan and weakened the whole energies of his kingdom (Col_2:14).
2. Then, again, how terribly did the Saviour act towards the Jewish nation. The cup of their iniquity at length became full, and then their capital, in which they had maltreated the Lord of Glory, was consigned to destruction; they were driven forth as homeless wanderers throughout the world.
3. Notice the victory which Christ has gained in establishing His kingdom upon earth.
VI. Conclusion.
1. See the dignity and glory of the Captain of salvation.
2. Consider the danger of opposing Christ.
3. Contemplate the gracious character of the conquests of Christ.
4. Rejoice in the perfection and glory to which the Church shall be brought through the omnipotence and grace of Christ. (Robert Cairns.)
The triumph of Christs mediatorial kingdom
I. Confidence in the power of Christ to vanquish the souls of men.
1. The first direct and decided foe over which He triumphed was the Jewish Church. That corrupt Church murdered the Son of God. But He was silent only a little more than forty-eight hours, and then rose to speak to men, and lives to speak through men, till all nations shall hear His voice, understand and believe.
2. The political power of Rome. The Jews condemned Jesus according to their law because He was a blasphemer; but as they had lost the power of capital punishment they appealed to Rome, saying, Help us to put this man to death. Pilate became a tool in their hands, and condemned the Just One, but He triumphed over both.
3. The ungodly world. The spirit, theories, institutions, habits and pursuits of unregenerated humanity are in deadly opposition to Christ. But He will conquer, He must reign.
II. Sympathy with the cause in which he was embarked. What is the cause?
1. Truth; less party zeal, and more zeal for truth.
2. Righteousness; an unjust man is not a soldier of Christ.
3. Meekness; fidelity. Soldiers of the Cross, the Redeemer must triumph.
III. A devout appeal to heaven. Gird thy sword.
1. A living faith in the present life of Christ. We are justified by His death, we are saved by His life.
2. A renunciation of all instruments, except those that are His. Carnal weapons have been foolishly and wickedly used in the cause of Christ--cannons, soldiers; and what an insult! what falsehood! (Caleb Morris.)
Messiahs victory predicted and desired
I. The appellation by which he addresses Christ. Most Mighty.
1. With respect to His Divine nature, Christ is the Mighty God; the Lord Jehovah, in whose arm dwells everlasting strength, Nor is it less applicable to Him considered as mediator. In this character He is Immanuel, God with us. He is mighty to conquer; for He has led captivity captive; He has conquered sin, and death, and hell--the three most formidable enemies that ever assailed the happiness of men, or the throne of God. Nor is He less mighty to save; for He has saved millions from the most awful fate, in the most desperate circumstances. He says of Himself, I am He that speaketh in righteousness, mighty to save.
2. The import of the petition is, in brief, that He would exert His might, or the power of His grace, for the conversion and salvation of sinners.
(1) That He would arm Himself with the necessary weapons. Gird on Thy sword. Christ has a sword of justice, to cut off incorrigible offenders; and a sword of grace, to subdue His chosen people, and make them willing in the day of His power.
(2) The psalmist petitions Christ to go arrayed in His glory and majesty; that glory and majesty with which he then saw Him to be clothed. But in what do the glory and majesty of Christ consist? I answer, glory is the display or manifestation of excellency. His glory, as God, consists in a display of the infinite perfections and excellencies of His nature. 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. He possesses everything necessary to satisfy the justice and secure the honour of God. He also possesses everything necessary to excite, encourage, and justify the highest love, admiration, and confidence of sinful men; for in Him all fulness dwell, even all the fulness of the Godhead. There is in him a fulness of truth to enlighten sinners and lead them to believe in Him. He has also a fulness of grace to pardon, sanctify and save them. Now, the display or manifestation of this infinite fulness of grace and truth constitutes the glory in which the psalmist wished Christ to appear. He wished Him also to appear in His majesty. The difference between majesty and glory consists in this: glory is something which belongs either to 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.
(3) Next, the psalmist prays, that being thus armed with His powerful sword, and arrayed in His glory and majesty, Christ would ride forth through the world, conquering and to conquer.
II. The reasons why the psalmist wished the Saviour to go forth prosperously and the cause in which he wished him to engage. DO this because of truth, and meekness and righteousness.
1. He might, perhaps, intend the truth, meekness and righteousness of Christ Himself; for all these qualities belong to Him in the highest degrees.
2. By meekness, truth and righteousness the psalmist might mean these qualities in the abstract; and if this be His meaning, we must understand Him as specifying the cause in which he wished Immanuel to engage.
III. To enforce his petition the psalmist predicts the certain success which would attend Messiah if he thus rode forth to battle. Thy right hand shall teach Thee terrible things; that is, Thou shalt know experimentally what terrible things Thy power can perform.
1. The destruction with which He shall overwhelm His incorrigible enemies.
2. There are also many terrible things which attend, or rather precede, the conquest of those whom He makes willing to be His people in the day of His power. He sends His spirit to convince them of sin, of righteousness and judgment; sets His terrors in dreadful array round about them, and often brings them to the very verge of despair before they submit, and cry for mercy. That these are terrible things, indeed, to the awakened sinner, none who have suffered thus need be told; and such are the terrible things which the right hand or power of Christ performs when He rides forth to battle as the Captain of salvation. (E. Payson, D. D.)
The spiritual war
I. The offensive weapons. These have as their symbols the sword and arrows.
1. The sword, a heavy, massive weapon for close engagement, and inflicting terrible wounds.
2. The arrow, a light missile used to annoy the enemy at a distance. It comes whizzing through the air unseen, causes but a small wound, and is scarcely felt till its sharp point reaches the heart.
3. Now, both are emblems of one and the same thing--the Word of God. For the Word has this twofold power of wounding, sometimes as the sword, sometimes as the arrow. The first, the Word of terror, is the sword girt upon Messiahs thigh; the second, the Word of persuasion, is the arrow shot from His bow. And thus, by the joint action of these two weapons, peoples, that is, whole kingdoms and nations in a mass, shall fall under Thee, shall submit themselves to Christ.
II. The defensive armour is to be noted (Psa_45:8), the refulgent, dazzling armour. This tells of whatever is admirable and amiable in the external form and appearance of the Christian religion.
1. The character of Jesus Himself.
2. The light of good works shining in the lives of His disciples.
3. Whatever is decent and seemly in the government, the discipline and the rites of the Church,
III. The wonders which his own right hand was to show him are to be explained. Not terrible things, as the Authorized Version has it, for there is no notion of terror in the Word as here used; but of things extraordinary in their kind--grand, amazing, awful. In some of the oldest English Bibles we have here the better chosen word, wonderful. Now, the wonders which Messiahs own right hand showed Him were the overthrow of Paganism and the Roman empire, and that by such seemingly inadequate means. It was, indeed, a wonderful thing, wrought by Christs single arm, when his religion prevailed over the whole system of idolatry, supported as it was by the authority of sovereigns, by the learning of philosophers, and most of all, by the inveterate prejudices of the vulgar, attached to their false gods by the gratification which their very worship afforded to the sensual passions, and by the natural partiality of mankind in favour of any system, however absurd and corrupt, sanctioned by a long antiquity. It was a wonderful thing when the devils kingdom, with much of its invisible power, lost at once the whole of its external pomp and splendour. It was a wonderful thing when the minds of all men took a sudden turn; kings became the nursing fathers of the Church, statesmen courted her alliance, philosophy embraced her faith, and even the sword was justly drawn in her defence. These were the wonderful things effected by Christs right hand. And in the later ages there will be terrible things also achieved by Him, when Antichrist and his armies shall be overthrown. Then in Psa_45:6; Psa_7:1-17 we have--
IV. The king seated on the throne of his mediatorial kingdom, ruling in perfect justice. The sceptre was an emblem of the perfect integrity of the monarch in the exercise of his power. Well, therefore, is it said, Psa_45:6, A straight sceptre is the sceptre of Thy royalty. Earthly kings can never be perfectly just, for they are all liable to error and deception. But in the kingdom of Messiah there shall be no imperfection in His rule, and therefore He is anointed by God with the oil of gladness above all others. This declaration is, with the greatest propriety, applied to Christ in the Epistle to the Hebrews and made an argument of His Divinity. Thus ends this section of this psalm. (Bishop Horsley.)
The Captain of salvation, with His sword girt on His thigh, defending the Church from the rage of her enemies
I. Whence it is our Lord Jesus is designed most mighty.
1. He is so from the omnipotent power of His Divine nature, which is the principal of His mighty operations in the union of His person (Isa_9:6.)
2. He is mighty from the authority and power that was communicated and given unto Him by the Father, as Mediator, for the accomplishing of His whole work. Christ had strength and power as the mighty God; and He hath authority too, as all power is communicated to Him by God the Father (Mat_28:18). And concerning the power given Him by the Father, the apostle tells us (Eph_2:22-23).
3. He may justly be designed most mighty from what He has done, not only in giving being and existence to all things, as God equal with the Father; but also considered as Mediator.
II. In what respects the word of Christ may be compared to a sword.
1. For defence of His people.
(1) Our Lord Jesus defends His subjects from their persecutors by His Word and Spirit. Whatever persecutors may be permitted to do with the bodies of any of Gods saints, their souls, against which the shot of their enemies is chiefly aimed, are still in safeguard.
(2) By His Word and Spirit He defends His people from the deceit and cunning craftiness of those who lie in wait to deceive them.
(3) Our Lord Jesus defends His people from all their inward enemies by His Word and Spirit.
(4) It is by means of the Word our Lord Jesus supports, comforts and bears up His people under all the tribulations in their house of pilgrimage.
2. For the downbringing of His and their enemies (Isa_11:4; Rev_3:16).
III. Some things implied in his girding on his sword.
1. His appointing ordinances in the Church.
2. His calling, fitting and qualifying a Gospel ministry to bear His name before sinners. Faithful ministers are the gift of Christ to the Church (Eph_4:10-12).
3. His accompanying the dispensation of all His ordinances with the power and efficacy of His Spirit.
IV. Why the sword of Christ, which is his word, is called his glory and majesty.
1. Because of the purity and holiness that shines forth in every part of it (Psa_19:8-9; Rom_7:12).
2. Because the scope and tendency of it is to declare His glory and majesty (Joh_5:39; 1Jn_5:20).
3. Because He therein manifests His glory unto us.
4. Because of the glorious and majestic effects it has upon the hearts and consciences of men.
V. Improvement.
1. Inferences.
(1) We may see and he informed when it is that our Lord Jesus has gone through with the arduous work of mens redemption and salvation to the glory of God and eternal consolation of all the spiritual Israel (Rom_9:5).
(2) We may see what a safe and happy people they are who have fled unto Christ by faith for refuge.
(3) We may see the egregious folly of all who endeavour to stand in the way of the advancement of the kingdom and interests of Christ.
(4) We may see with what reverence and attention men should both read the Word of God and hear it read and preached unto them (Heb_12:25).
(5) We may see matter of reproof to those who do not only slight and neglect the Word of Christ, but profane and abuse it.
2. Of trial and examination. What experience have you got of the powerful effects of the Word of Christ upon your hearts?
3. Of exhortation.
(1) We exhort you, who are the true subjects of the mighty Captain of our salvation, who have been subdued to the obedience of faith by the powerful efficacy of His Word and Spirit, to be faithful to Him; endure hardness as good soldiers of Jesus Christ.
(2) We exhort all who are yet at war with this mighty One to take a believing view of the glory of His person, the greatness of His love, the riches of His grace and suitableness of His offices to the condition of your souls; and drop the weapons of your rebellion at His feet. (T. Bennet.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5 Put your sword on your side
Put your sword on your side
Warriors carried their swords in a sheath that hung from a belt around their waist. The sword would rest against their side. This phrase describes an action of someone preparing for battle. AT: "Prepare yourself for battle" (See: Assumed Knowledge and Implicit Information)
Read full note →
ride on triumphantly
The writer tells the king to ride his horse or chariot to victory.
because of trustworthiness, meekness, and righteousness
The abstract nouns "trustworthiness," "meekness," and "righteousness" can be stated as adjectives. Possible meanings are 1) these are qualities of the mighty one. AT: "because you are trustworthy, meek, and righteous" or 2) these are virtues that he fights to uphold for the people whom he rules. AT: "in order to fight for what is trustworthy, meek, and right" (See: Abstract Nouns)
your right hand will teach you fearful things
Most soldiers held their swords with their right hands when they fought. Here, the phrase "right hand" refers to his ability to fight, which the writer speaks of as if it were a person who can teach the king through the experience he gains in battle. AT: "You will learn to accomplish great military feats by fighting in many battles" (See: Metonymy and Personification)
fearful things
"awesome deeds." This refers to military victories that cause his enemies to fear him and his allies to revere him.
translationWords
sword
might
glory
majesty
trust
meek
righteous
right hand
fear
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 vv3–4 45:3-5 The psalmist expounds on the royal splendor the…
45:3-5 The psalmist expounds on the royal splendor the king showed when fighting his enemies.
45:3 Glory and majesty belong to the Lord (96:6; 111:3).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.