You have loved righteousness, and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows.
Parallel Translations
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You have loved righteousness, and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows.
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Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
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(45-8) Thou hast loved righteousness, and hated wickedness; therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
Cross-references (30)
Passages linked to Psalms 45:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Hebrews 1:9 You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your fellows.”
- Psalms 21:6 For you make him most blessed forever. You make him glad with joy in your presence.
- Isaiah 61:1-3 The Lord Yahweh’s Spirit is on me, because Yahweh has anointed me to preach good news to the humble. He has sent me to bind up the broken hearted, to proclaim liberty to the captives and release to those who are bound, to proclaim the year of Yahweh’s favor and the day of vengeance of our God, to comfort all who mourn, to provide for those who mourn in Zion, to give to them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they may be called trees of righteousness, the planting of Yahweh, that he may be glorified.
- Psalms 33:5 He loves righteousness and justice. The earth is full of the loving kindness of Yahweh.
- Ephesians 1:3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,
- Colossians 1:18-19 He is the head of the body, the assembly, who is the beginning, the firstborn from the dead, that in all things he might have the preeminence. For all the fullness was pleased to dwell in him,
- Luke 4:18-21 “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the broken hearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed, and to proclaim the acceptable year of the Lord.” He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. He began to tell them, “Today, this Scripture has been fulfilled in your hearing.”
- John 3:34 For he whom God has sent speaks the words of God; for God gives the Spirit without measure.
- Psalms 89:20 I have found David, my servant. I have anointed him with my holy oil,
- Psalms 101:8 Morning by morning, I will destroy all the wicked of the land, to cut off all the workers of iniquity from Yahweh’s city.
- Acts 2:28 You made known to me the ways of life. You will make me full of gladness with your presence.’
- Psalms 11:7 For Yahweh is righteous. He loves righteousness. The upright shall see his face.
- Psalms 99:4 The King’s strength also loves justice. You establish equity. You execute justice and righteousness in Jacob.
- Psalms 2:2 The kings of the earth take a stand, and the rulers take counsel together, against Yahweh, and against his Anointed, saying,
- Psalms 89:26 He will call to me, ‘You are my Father, my God, and the rock of my salvation!’
- Psalms 101:3-4 I will set no vile thing before my eyes. I hate the deeds of faithless men. They will not cling to me. A perverse heart will be far from me. I will have nothing to do with evil.
- Matthew 3:15 But Jesus, answering, said to him, “Allow it now, for this is the fitting way for us to fulfill all righteousness.” Then he allowed him.
- Luke 3:22 and the Holy Spirit descended in a bodily form like a dove on him; and a voice came out of the sky, saying “You are my beloved Son. In you I am well pleased.”
- John 1:16 From his fullness we all received grace upon grace.
- Romans 8:29 For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.
- Leviticus 8:12 He poured some of the anointing oil on Aaron’s head, and anointed him, to sanctify him.
- 1 Kings 1:39-40 Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live king Solomon!” All the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook with their sound.
- 1 Kings 19:16 Anoint Jehu the son of Nimshi to be king over Israel; and anoint Elisha the son of Shaphat of Abel Meholah to be prophet in your place.
- John 20:17 Jesus said to her, “Don’t hold me, for I haven’t yet ascended to my Father; but go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’ ”
- Hebrews 2:14 Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil,
- Hebrews 7:26 For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
- Revelation 21:27 There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the Lamb’s book of life.
- 1 Samuel 16:13 Then Samuel took the horn of oil, and anointed him in the middle of his brothers. Then Yahweh’s Spirit came mightily on David from that day forward. So Samuel rose up and went to Ramah.
- Luke 13:27 He will say, ‘I tell you, I don’t know where you come from. Depart from me, all you workers of iniquity.’
- Matthew 7:23 Then I will tell them, ‘I never knew you. Depart from me, you who work iniquity.’
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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Geneva Bible translators 1599 · Public Domain Hath established thy kingdom as the figure of Christ,…
Hath established thy kingdom as the figure of Christ, which is the peace and joy of the Church.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 45:7 Thou lovest righteousness, and hatest wickedness: therefore…
Psa 45:7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
Ver. 7. Thou lovest righteousness, and hatest wickedhess] Solomon did so for a great while (nay, Nero’s first five years were such that Trajan was wont to say that none ever attained to the perfection of them), but Christ continually; neither can he do otherwise, Haec vere heroica est nemesis. See Mat 3:10-12 Joh 5:30 Mat 12:18-20.
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Therefore God, thy God, hath anointed] i.e. For which purpose God hath anointed thee his Messiah, or Christ, Psa 2:2.
With the oil of gladness] Quia totus mundus in unctione Christi et eius missione laetabitur, saith Kimchi; so called because the whole world should be cheered up by the unction and mission of Messiah; he received the Spirit without measure, that of his fulness we might all receive, and grace for grace, righteousness and peace, and joy in the Holy Ghost.
Above thy fellows] i.e. Ex reliquorum regum numero eximendus, above all earthly potentates (Beza); the best whereof (as David, Josiah) had their faults and flaws; or rather, above thy saints, thy fellow brethren by grace, and co-heirs of glory; they have Plenitudinem Vasis, but thou, Fontis ; neither only art thou anointed Prae consortibus, above thy fellows, but Pro consortibus, for those thy fellows, as some render it, and it is very comfortable.
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 Thou dost not only do that which is good,…
Thou dost not only do that which is good, and avoid that which is evil; which even bad princes and men may do, and sometimes actually do, for politic or prudential reasons; but thou dost this sincerely, and from an inward principle, even from a true love to God, and goodness, and from an implacable hatred against all wickedness. Therefore; so this particle is commonly used. And so it denoteth, either,
1. The reward of Christ’s righteous administration of his kingdom. So the sense is, Because thou hast given so many and great proofs of thy love to righteousness, and of thy hatred of sin, and that not only by the constant course of thy life, but also by thy death and passion, therefore God hath raised and exalted thee far above all men and angels, to a state of joy and endless glory at his right hand; which is fitly expressed by the
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oil of gladness. For anointing doth not always signify the conferring of inward gifts or endowments, but sometimes only notes the designation or inauguration of a person to some high dignity or employment, as Eze 28:14, and elsewhere. Or,
2. The final cause or end of Christ’s unction. So the sense is, To that end, i.e. that thou mightest love righteousness, and hate wickedness, and govern thyself and thy kingdom accordingly, God hath anointed thee, &c., i.e. hath endowed thee with all the gifts and graces of the Holy Spirit, Act 10:38, in an eminent and peculiar manner, to the comfort and refreshment of thine own and all thy people’s hearts; and hath solemnly called thee to be the Priest and Prophet and King of all his people. But the former sense seems to be the truest, and is for substance the same thing which is said in other words, Phi 2:8-10.
God, thy God, according to thy human nature, Joh 20:17, though in respect of thy Divine nature thou art his fellow, Zec 13:7, and his equal, Phil. it. 6, and one with him, Joh 10:30. The oil of gladness; so called here, as also Isa 61:3; partly because it not only makes the countenance fresh and pleasant, Psa 104:15, but also rejoiceth the heart, Pro 27:9; and partly because it was a token of gladness, and used in feasts and other solemn occasions of rejoicing; of which see Psa 23:5; Dan 10:3; Amo 6:6.
Above thy fellows, i.e. above all them who partake with thee in this unction; either,
1. Above all that ever were anointed for priests, or prophets, or kings. Or,
2. Above all believers, who also have received this same unction, 1Jo 2:20,27, and are made priests and kings unto God, Rev 1:6.
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 Thou lovest righteousness,.... Either righteous persons, whom his countenance…
Thou lovest righteousness,.... Either righteous persons, whom his countenance beholds, on whom his eyes are, and from whom they are never withdrawn, and with whom he is exceedingly delighted: or righteous things; a righteous administration of government; faithfulness and integrity in whatsoever he is intrusted with, or appointed to by his father; all righteous actions which the law requires, as appeared in the whole course of his life; and by working out a righteousness for his people, and by encouraging them in works of righteousness; and as also will appear by judging the world in righteousness at the last day, and by giving the crown of righteousness to his righteous ones;
and hatest wickedness; which was manifest not only by his inveighing against it and dehorting from it, and by his severity exercised towards delinquents; but by suffering for it, and abolishing it, and by chastising his own people on account of it;
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therefore God, thy God; or "because (g) God", thy God; who is the God of Christ, as Christ is man; who prepared and formed his human nature, supported it in suffering, and glorified it, and to whom Christ prayed, and whom he believed in, loved, and obeyed as such:
hath anointed thee with the oil of gladness above thy fellows; who though he is called God, Psa 45:6, and is truly so, yet was not anointed as such, but as man and Mediator, to the office of Prophet, Priest, and King; and not with material oil, but with the Holy Ghost, his gifts and graces; see Act 10:38; called "the oil of gladness", in allusion to the use of oil at feasts and weddings, for the delight and refreshment of guests, and particularly of the oil of lilies, "olcum susinum", so some (h) translate it; well known to the Hebrews, who inhabited Syria and Palestine, where red lilies grew, of which this was made, and had in great esteem; and because of its effects in the human nature of Christ, filling it with alacrity and cheerfulness to go through the work he came about. This unction rotors to the time of his conception and birth, and also to the time of his baptism; and the phrase, "above thy fellows", denotes the abundance of the Spirit's grace, his having it without measure, and in a transcendent manner to any of the sons of men, even his own people; for these, and not angels, nor the princes of the earth, are meant, neither of which are his fellows; but the saints, who are of the same nature with him, of the same family he is the head of, of the same dignity through him, being made kings and priests by him, partakers of the same Spirit and grace; and will be companions with him, and sit on the same throne with him to all eternity. The Targum, in the king of Spain's Bible, begins the verse thus;
"But thou, O King Messiah, because thou lovest, &c.''
(g) "propterea quod", Tigurine version, Vatablus, Piscator, Gejerus; "quia", Rivet. Noldius, p. 727, No. 1730. (h) Vid. Schacchi Elaeochrism, l. 1. c. 27. & 28.
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 Therefore - Therefore God hath exalted thee far above…
Therefore - Therefore God hath exalted thee far above all men and angels, to a state of joy and endless glory at his right hand; which is fitly compared by the oil of gladness. Thy God - According to thy human nature, John xx, 17, though in respect of thy Divine nature, thou art his fellow, Zech xiii, 7, and his equal, Phil ii, 6, and one with him, John x, 30. Oil - So called, because it was a token of gladness, and used in feasts, and other solemn occasions of rejoicing. Fellows - Above all them who partake with thee in this unction: above all that ever were anointed for priests or prophets, or kings.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. Oil of gladness] As an evidence that…
Verse 7. Oil of gladness] As an evidence that all causes of mourning, sorrow, and death, were at an end; as in the state of mourning the ancients did not anoint themselves.
I have mentioned above that the author of the Epistle to the Hebrews, Heb 1:8-9, quotes Ps 45:6-7, of this Psalm. I shall subjoin the substance of what I have written on these verses in that place: -
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"Verse 8. Thy throne, O God, is for ever and ever. - If this be said of the Son of God, i.e., Jesus Christ, then Jesus Christ must be God; and indeed the design of the apostle is to prove this. The words here quoted are taken from Ps 45:6-7, which the ancient Chaldee paraphrast, and the most intelligent rabbins, refer to the Messiah. On the third verse of this Psalm, 'Thou art fairer than the children of men,' the Targum says: 'Thy beauty, מלכא משיחא malca Meshicha, O King Messiah, is greater than the children of men.' Aben Ezra says: 'This Psalm speaks of David, or rather of his Son the Messiah, for this is his name, Eze 34:24: And David my servant shall be a prince over them for ever.' Other rabbins confirm this opinion.
"This verse is very properly considered a proof, and indeed a strong one, of the divinity of Christ; but some late versions of the New Testament have endeavoured to avoid the evidence of this proof by translating the word thus: 'God is thy throne for ever and ever;' and if this version be correct, it is certain that the text can be no proof of the doctrine. Mr. Wakefield vindicates this translation at large in his History of Opinions; and ὁ Θεος being the nominative case is supposed to be sufficient justification of this version. In answer to this it may be stated that the nominative case is often used for the vocative, particularly by the Attics, and the whole scope of the place requires it should be so used here; and with due deference to all of a contrary opinion, the original Hebrew cannot be consistently translated any other way; כסאך אלהים עולם ועד kisacha Elohim olam vaed, 'Thy throne, O God, is for ever and to eternity.' It is in both worlds, and extends over all time, and will exist through all endless duration. To this our Lord seems to refer, Mt 28:18: 'All power is given unto me, both in HEAVEN and EARTH.' My throne, i.e., my dominion, extends from the creation to the consummation of all things. These I have made, and these I uphold; and from the end of the world, throughout eternity, I shall have the same glory - sovereign unlimited power and authority, which I had with the Father before the world began; Joh 17:5. I may add that none of the ancient Versions has understood it in the way contended for by those who deny the Godhead of Christ, either in the Psalm from which it is taken, or in this place where it is quoted. Aquila translates אלהים Elohim, by Θεε, O God, in the vocative case; and the Arabic adds the sign of the vocative [Arabic] ya, reading the place thus: [Arabic] korsee yallaho ila abadilabada, the same as in our Version. And even allowing that ὁ Θεος here is to be used as the nominative case, it will not make the sense contended for without adding εστι to it, a reading which is not countenanced by any Version, nor by any MS. yet discovered. Wiclif, Coverdale, and others, understood it as the nominative, and translated it so; and yet it is evident that this nominative has the power of the vocative: Forsothe to the sone God thi troone into the world of worlde: a gerde of equite the gerde of thi reume. I give this, pointing and all, as it stands in my old MS. Bible. Wiclif is nearly the same, but is evidently of a more modern cast: But to the sone he seith, God thy trone is unto the world of world, a gherd of equyte is the gherd of thi rewme. Coverdale translates it thus: 'But unto the sonne he sayeth: God, thi seate endureth for ever and ever: the cepter of thy kyngdome is a right cepter.' Tindal and others follow in the same way, all reading it in the nominative case, with the force of the vocative; for none of them has inserted the word εστι is, because not authorized by the original; a word which the opposers of the Divinity of our Lord are obliged to beg, in order to support their interpretation.
"A sceptre of righteousness. - The sceptre, which was a sort of staff or instrument of various forms, was the ensign of government, and is here used for government itself. This the ancient Jewish writers understand also of the Messiah.
"Verse 9. Thou hast loved righteousness. - This is the characteristic of a just governor; he abhors and suppresses iniquity; he countenances and supports righteousness and truth.
"Therefore God, even thy God. - The original, δια τουτου εχρισε δε, ὁ Θεος, ὁ Θεος σου, may be thus translated: 'Therefore, O God, thy God hath anointed thee.' The form of speech is nearly the same with that in the preceding verse; but the sense is sufficiently clear if we read: 'Therefore God, thy God, hath anointed thee,' c.
"With the oil of gladness. - We have often had occasion to remark that anciently kings, priests, and prophets, were consecrated to their several offices by anointing, and that this signified the gifts and influences of the Divine Spirit. Christ, ὁ χριστος, signifies The anointed One, the same as the Hebrew Messiah and he is here said to be 'anointed with the oil of gladness above his fellows.' None was ever constituted prophet, priest, and king, but himself: some were kings only, prophets only, and priests only; others were kings and priests, or priests and prophets, or kings and prophets; but none had ever the three offices in his own person but Jesus Christ; and none but himself can be a King over the universe, a Prophet to all intelligent beings, and a Priest to the whole human race. Thus he is infinitely exalted beyond his fellows - all that had ever borne the regal, prophetic, or sacerdotal offices.
"Some think that the word μετοχους, fellows, refers to believers who are made partakers of the same Spirit, but cannot have its infinite plenitude. The first sense seems the best. Gladness is used to express the festivities which took place on the inauguration of kings," &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 45:7. Thou lovest righteousness, &c. — Thou not…
Psa 45:7. Thou lovest righteousness, &c. — Thou not only doest that which is good, and avoidest that which is evil, which even bad princes and men may do, and often actually do for political and prudential reasons; but thou doest these things from a pure and internal principle, from a sincere and most fervent love of righteousness, and an implacable hatred of all wickedness. The Lord Jesus has made it appear, by the holiness of his life, the merit of his death, and the great design of his gospel, that he loves righteousness; for by his example, his satisfaction, his precepts, and the influences of his grace and Spirit, he has brought in an everlasting righteousness: and his hatred to wickedness is equally manifest, for never did God’s hatred to sin appear so fully as in the sufferings of Christ. Therefore God, thy God — According to thy human nature, Joh 20:17; though in respect of thy divine nature thou art his fellow, Zec 13:7, and one with him, Joh 10:30. Hath anointed thee — Because thou hast given so many and great proofs of thy love to righteousness, and of thy hatred to sin; and that not only by the constant course of thy life, but also, and especially, by thy death and passion, therefore God hath raised and exalted thee far above all men and angels, to a state of joy and endless glory at his right hand: which is fully expressed by the oil of gladness. For anointing doth not always signify the conferring of inward gifts and endowments, but sometimes only the designation or inauguration of a person to some high dignity or employment, as Eze 28:14, and elsewhere. This seems to be the true sense of the clause, and is, for substance, the same thing which is expressed in other words, Php 2:8-10, namely, the glorious exaltation of Christ, in reward of his obedience unto death. It is true, however, that Christ, as man and Mediator, in order that he might govern his kingdom in that perfectly righteous manner here intended, was anointed by God with his Holy Spirit, in a peculiar manner; was endowed with gifts and graces above his fellows, above all those that ever were anointed, whether prophets, priests, or kings, whether men or angels; to the comfort and refreshment, not only of his own heart, but of the hearts of all his people. For it pleased the Father that in him, should all fulness dwell, and that out of his fulness his people should receive grace upon grace.
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 Thou lovest righteousness ... - See this verse explained…
Thou lovest righteousness ... - See this verse explained in the notes at Heb 1:9, where it is applied to the Messiah. The word “God” is rendered in the margin “O God”; “O God, thy God, hath anointed thee,” etc. According to this construction, the thought would be carried on which is suggested in Psa 45:6, of a direct address to the Messiah as God. This construction is not necessary, but it is the most obvious one. The Messiah - the Lord Jesus - though he is described as God himself (Joh 1:1, et al.), yet addresses God as “his” God, Joh 20:17. As Mediator, as appearing in human form, as commissioned to perform the work of redemption, and to subdue the world to the divine authority, it was proper thus to address his Father as “his” God, and to, acknowledge Him as the source of all authority and law.
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 As in Psa 45:6 the divine nature is made…
As in Psa 45:6 the divine nature is made prominent, here the moral qualities of the human are alleged as the reason or ground of the mediatorial exultation. Some render "O God, thy God," instead of
God, thy God--but the latter is sustained by the same form (Psa 50:7), and it was only of His human nature that the anointing could be predicated (compare Isa 61:3).
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oil of gladness--or token of gladness, as used in feasts and other times of solemn joy (compare Kg1 1:39-40).
fellows--other kings.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. Thou lovest &c.] Or, as R.V., Thou hast…
7. Thou lovest &c.] Or, as R.V., Thou hast loved righteousness, and hated wickedness. “I have loved justice and hated iniquity, and therefore I die in exile” were the last memorable words of Gregory VII. Milman, Hist. of Lat. Christianity, iv. 138.
therefore] The willing conformity of the king to the will of God is rewarded with special tokens of His favour.
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God, thy God] The rendering, O God, thy God is unquestionably wrong. God, thy God in the Elohistic Psalms is the equivalent of Jehovah thy God elsewhere. Cp. Psa_43:4; Psa_50:7.
hath anointed thee &c.] The reference is not to anointing as the symbol of consecration to the office of king, but to the use of oil on occasions of festivity (Psa_23:5; Psa_104:15). Thus ‘the oil of gladness’ is contrasted with mourning (Isa_61:3 : cp. 2Sa_12:20; 2Sa_14:2). The rejoicings of the marriage festival are meant. Cp. Son_3:11.
thy fellows] Other kings, to none of whom has equal happiness been granted. Cp. Psa_89:27 b.
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 (7) The oil of gladness.—Comp. “oil of joy,” Isa_61:3.…
(7) The oil of gladness.—Comp. “oil of joy,” Isa_61:3. Here too it may be merely employed as a figure of happiness, but the bath and, no doubt, subsequent anointing, formed part of the Oriental marriage proceedings. (See Arabian Nights, passim.)
Fellows—i.e., the paranymphs, or attendants on the bridegroom.
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 Thou lovest righteousness, and hatest wickedness, therefore, etc. God…
Thou lovest righteousness, and hatest wickedness, therefore, etc. God will only commit rule and authority over his Church to one who will rule justly one who loves righteousness and hates iniquity. Messiah is alone perfect in righteousness, and therefore entitled to rule. Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. Some moderns translate, "Therefore, O God, thy God hath anointed thee," etc.; but the rendering of the Authorized Version is maintained by Dr. Kay, Professor Alexander, and our Revisers. The anointing intended is that outpouring of glory and blessedness on Messiah which followed upon his voluntary humiliation and suffering. (comp. Php_2:9 Heb_2:9)
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 Ver. 7. Thou lovest righteousness, and hatest wickedness. Christ…
Ver. 7. Thou lovest righteousness, and hatest wickedness. Christ Jesus is not neutral in the great contest between right and wrong: as warmly as he loves the one he abhors the other. What qualifications for a sovereign! what grounds of confidence for a people! The whole of our Lord's life on earth proved the truth of these words; his death to put away sin and bring in the reign of righteousness, sealed the fact beyond all question; his providence by which he rules from his mediatorial throne, when rightly understood, reveals the same; and his final assize will proclaim it before all worlds. We should imitate him both in his love and hate; they are both needful to complete a righteous character. Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. Jesus as Mediator owned God as his God, to whom, being found in fashion as a man, he became obedient. On account of our Lord's perfect life he is now rewarded with superior joy. Others there are to whom grace has given a sacred fellowship with him, but by their universal consent and his own merit, he is prince among them, the gladdest of all because the cause of all their gladness. At Oriental feasts oil was poured on the heads of distinguished and very welcome guests; God himself anoints the man Christ Jesus, as he sits at the heavenly feasts, anoints him as a reward for his work, with higher and fuller joy than any else can know; thus is the Son of man honoured and rewarded for all his pains. Observe the indisputable testimony to Messiah's Deity in verse six, and to his manhood in the present verse. Of whom could this be written but of Jesus of Nazareth? Our Christ is our Elohim. Jesus is God with us.
Ver. 7. Thou lovest righteousness, and hatest wickedness. Many a one loves righteousness, but would not be its champion; such a love is not Christ's love. Many a one hates iniquity, not for its own sake, but for the sake of its consequences; such a hate is not Christ's hate. To be like Christ we must love righteousness as he loved, and hate wickedness as he hated. To love and hate as he loves and hates is to be perfect as he is perfect. The perfection of this love and hate is moral perfection. George Harpur.
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Ver. 7. Therefore. Observe how usual it is to impute Christ's exaltation to his merits. God blessed him for ever, as in the second verse of this Psalm (if such be the sense of that verse), because he was fairer than the children of men, and grace was poured into his lips. And so the apostle. God highly exalted him, and gave him a name above every name, because he had humbled himself, and became obedient unto death. And here God anointed him with the oil of gladness above his fellows, because he loved righteousness and hated iniquity. George Harpur.
Ver. 7. Therefore. He says not, "Wherefore he anointed thee in order to thy being God, or King, or Son, or Word; "for so he was before, and is for ever, as has been shown; but rather, "Since thou art God and King, therefore thou wast anointed, since none but thou couldest unite man to the Holy Ghost, thou the image of the Father, in which we were made in the beginning: for thine is even the Spirit." Athanasius.
Ver. 7. Therefore God, thy God. God was the God of Christ in covenant, that he might be our God in covenant; for in his transactions, whole Christ, Head and members, are to be considered Ga 3:16 1Co 12:12, the covenant being first transacted with the Head (who is given for a covenant to us, Isa 42:6), and then with the members, with him in reference to us and for us. As God did not fail our surety, but supported him in his great conflict, when out of the depths he called unto him; so neither will he fail us in time of need. Heb 4:16 13: 5-6. William Troughton.
Ver. 7. Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows; i.e., enriched and filled thee in a singular manner with the fulness of the Spirit, whereby thou art consecrated to thy office; and by reason whereof you out shine and excellest all the saints who are thy fellows, or copartners in these graces. So that in these words you have two parts, namely, first, the saint's dignity; and, secondly, Christ's preeminence. First. The saint's dignity, which consists in this, that they are Christ's fellows. The Hebrew word (Kyrkxm), is very full and copious, and is translated consorts, companions, copartners, partakers; or as ours reads it, fellows; i.e., such as are partakers with him in the anointing of the Spirit, who do in their measure receive the same Spirit, every Christian being appointed, modo sibi proportionato, with the same grace and dignified with the same titles. 1Jo 2:27 Re 1:6. Christ and the saints are in common one with another. Doth the Spirit of holiness dwell in him? So he doth in them too. Is Christ King and Priest? Why, so are they, too, by the grace of union with him. He hath made us kings and priests to God and his Father. This is the saints' dignity, to be Christ's fellows, consorts, or copartners; so that look whatever grace or excellency is in Christ, it is not impropriated to himself, but they do share with him; for indeed he was filled with the fulness of the Spirit for their sakes and use. As the sun is filled with light not to shine to itself, but to others, so is Christ with grace; and therefore some translate the text not prae consortibus, above thy fellows, but propter consortes, for thy fellows; (Rivetus), making Christ the first receptacle of all grace, who first and immediately is filled from the fountain of the Godhead, but it is for his people who receive and derive from him according to their proportion. This is a great truth; and the dignity of the saints lies chiefly in the partnership with Christ, though our translation, above thy fellows, suits best both with the importance of the word and scope of the place. Secondly. But then, whatever dignity is ascribed herein to the saints, there is, and still must be, a preeminence acknowledged and ascribed to Christ: if they are anointed with the spirit of grace, much more abundantly is Christ: God, thy God, hath anointed thee with the oil of gladness above thy fellows. John Flavel.
Ver. 7. Oil of gladness. For sweet smelling oils were also used to beautify the face upon occasions of feasting and mirth. Ps 23:5 104:15 Isa 61:3. And likewise this oil of consecration and infusion of the gifts of the Holy Ghost hath been the cause and foundation of Christ's human nature's obtaining of the everlasting joys and glory. Php 2:9 Heb 12:2. John Diodati.
Ver. 7. Behold, O ye Arians, and acknowledge even hence the truth. The psalmist speaks of us all as fellows or partakers of the Lord, but were he one of things which come out of nothing, and of things generate, he himself had been one of those who partake. But since he hymned him as the eternal God, saying, Thy throne, O God, is for ever and ever, and has declared that all other things partake of him, what conclusion must we draw, but that he is distinct from generated things, and he only the Father's veritable Word, Radiance, and Wisdom, which all things generate partake, being sanctified by him in Spirit? And, therefore, he is here anointed, not that he may become God, for he was so even before; nor that he may become king, for he has the kingdom eternally, existing as God's image, as the sacred oracle shows; but in our behalf is this written, as before. For the Israelitish kings, upon their being anointed, then became kings, not being so before, as David, as Ezekias, as Josias, and the rest; but the Saviour, on the contrary, being God, and ever ruling in the Father's kingdom, and being himself the dispenser of the Holy Ghost, nevertheless is here said to be anointed, that, as before, being said as man to be anointed with the Spirit, he might provide for us more, not only exaltation and resurrection, but the indwelling and intimacy of the Spirit...And when he received the Spirit, we it was who, by him were made recipients of it. And, moreover, for this reason, not as Aaron, or David, or the rest, was he anointed with oil, but in another way, above all his fellows, with the oil of gladness, which he himself interprets to be the Spirit, saying by the prophet, "The Spirit of the Lord is upon me, because the Lord hath anointed me; "as also the apostle has said, "How God anointed him with the Holy Ghost." Athanasius.
Ver. 7. Thou hatest wickedness. He hated it when it assailed him in his temptation, hated it in others, denounced it, died to slay it, will come to condemn it.
Ver. 7. Christ's love and hate.
Psalms 45:8*
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 Thy God hath anointed Thee with the oil of…
Psa_45:7
Thy God hath anointed Thee with the oil of gladness above Thy fellows.
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The gladness of Jesus
This is our exceeding joy--the gladness of Him who loved us and gave Himself for us. Yet it is not a matter of which we often think. The Man of Sorrows is much more familiar to us than the Saviour anointed with the oil of gladness. He was the saddest of men, but He was also the gladdest. This is not contradictory. The capacity for grief is the measure of the capacity for gladness. The depth is the height. He who never sinks never soars. The keen sensitiveness to sorrow is also and necessarily the keen sensitiveness, in every healthy soul, to joy. The perfect human nature of our Lord, having every faculty developed perfectly, had this in its completeness--the faculty of gladness.
1. In the character of Jesus Christ there was nothing that marred or lessened in any wise His gladness. We are rent and torn by a score of distractions. It is as if the strings of the soul were some of them broken, and some were all unstrung; and on the others a dozen diverse players to contend for mastery. What a strife and horrid discord is life with many.
2. Think, too, of the sources of gladness in Himself. All the beatitudes were His and His perfectly. And all the fruits of the Spirit--love, joy, peace and all the rest, all of them the elements of a perfect gladness.
3. Then think of His gladness arising from His relationship alike to heaven and earth. The Child grew and waxed strong in spirit; filled with wisdom; and the grace of God was upon Him. And yet again, says St. Luke, the Child increased in wisdom and stature, and in favour with God and man. The perfect love of heaven and earth meet in Jesus. Count up all sources of gladness; there is none that can compare with the consciousness of Gods favour. To walk hand in hand with Him is Paradise restored.
(1) And He grew in favour with man. Never was any so gladdened with the love of earth as was our blessed Lord and Master. Whilst it is true that the world hated Him, and the Pharisees and Scribes took counsel against Him; yet it is also true that the inner circle of His acquaintance yielded Him a devotion such as none else ever knew. Men and women, and little children gladdened the heart of Jesus. And we can help to make Him glad. We do so when we bring to Him our gratitude, and love and trust. Think of the gladness of His youth. He was no melancholy boy of whom we read that He grew in favour with men; no mysterious dreamer whom none could understand. Never, surely, was there upon the earth a sunnier boyhood than that of the holy Child of Nazareth. Take the story of the wedding at Cane of Galilee. Take another instance--In that hour Jesus rejoiced in spirit and said, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. The word means literally that He danced for joy. It is an instance of a joy which could not either be restrained or uttered. And the source of it may well suggest the thought that it was not a single or exceptional event in His life. Then, think of the gladness of Jesus in His work--its purpose, its objects, the poor; His fitness for it, His power in it; see His miracles. See the parables of Luk_15:1-32. as showing His joy. (Mark Guy Pearse.)
The gladness of the Man of Sorrows
Consider--
I. That part of our Saviours joy which is given him by his father. He possessed much of this anointing with the oil of gladness even while He was here on earth. He grew in favour both with God and man. Then, His was the joy of doing good. To do as He did must give joy to a benevolent mind. And of being good. And in the consideration that He was doing His Fathers will. And in the glorious prospect. And after He had endured the cross, despising the shame. And what joy was His as the risen Mediator. That He had now accomplished a work which He had meditated upon from all eternity. Consider, too, His joy must have been commensurate with the pains which He endured, and how great they were. His joy would arise from the enemies He had overcome, from His having loved righteousness. See His life; the effect of His work. The text adds, Thou hatest wickedness. A mans character is not complete without a perfect hatred of sin. And Christs joy is greater than that of all others. Thus did God anoint Him.
II. The gladness afforded by the church. The merits, graces, their love, their praise, their prayers, their faith, are like the myrrh, etc., that when He rides in His triumphal chariot He scatters odour all around. He rejoices over the saints as the objects of His choice; and because they have cost Him so much; and they are His workmanship. Let us think how we can make Him glad.
III. Let us be glad in him. God has made the King glad, and His saints make Him glad; let us be glad too. But let us mind that our gladness is of the right sort. We will rejoice and be glad in Thee. (C. H. Spurgeon.)
The oil of gladness
The anointing received by our Lord was the resting upon Him of the Spirit of God without measure (Isa_61:1-11.). Therefore by the oil of gladness is meant the Holy Spirit as the Spirit of joy. The whole Trinity is engaged in our salvation. The Father sends the Son, the Son comes, the Holy Spirit anoints Him.
I. The Saviours anointing with gladness. We think more often of our Saviour as the Man of Sorrows rather than in connection with gladness. To those who only saw Him outwardly He was the Man of Sorrows, but those who knew His heart knew well that a deep joy abode there. Is there not seen to be happiness in the heart when the noblest motives are paramount and the sweetest graces bear sway?
1. Our Lords gladness which He had in His work, Psa_40:1-17. tells of Him as saying, I delight to do Thy will, O my God. At the well of Samaria His joy in the conversion of the woman He met there made Him quite forget all about His need of food. I have meat to eat that ye know not of--so He tells His disciples. Once, indeed, His joy flowed over, so that others could see it, when He said, I thank Thee, O Father, Lord of heaven and earth, because, etc. And it is added, At that hour Jesus rejoiced in spirit. And so, in their measure, is it with those who are His followers. They also are in like manner anointed with the oil of gladness. With gladness and rejoicing shall they be brought; they work for the King with a willing heart.
2. Note, further, that our Lord had this oil of gladness from His work. He did reap in joy as well as sow in tears. The good shepherd rejoiced when he had found his sheep that was lost. The Saviour looks upon the redeemed with an unspeakable delight. And we may be partakers in this joy of being instrumentally the saviour of others; then you, also, partake of His gladness.
3. And our Lord has this gladness in this sense too--that His person and His work are the cause of ineffable gladness in others. It fills us with delight only to think of Him. The very thought of Thee with sweetness fills my heart. What gladness He created when He was here below. And if the Lord Jesus be with us, we can give joy to others. There are some whose very presence comforts others, their words are so full of consolation and help.
II. The reason for the bestowal of this anointing upon him. Thou lovest righteousness and . . . therefore God, etc. There must be perfect holiness before there can be perfect happiness. Sin is the enemy of joy. Let the sinner say what he likes, sin can no more dwell with real joy than the lion will lie down with the lamb. Now, every way Jesus loved righteousness intensely. He died that He might establish it. And those who are in fellowship with Him are anointed also. The holy oil was forbidden to be placed upon a stranger to Gods holy house; and upon mans flesh it could not be poured, because mans flesh is a corrupt and polluted thing. So, then, because He is righteous Himself, and because He makes others righteous, Christ has received this anointing.
III. The manner of the operation of this, this oil of gladness upon us. Now, does the Holy Spirit give us gladness?
1. Because we are anointed kings and priests with God, and we shall reign for ever.
2. We are consecrated to the Lord. We are not our own, we are bought with a price.
3. By this oil we are qualified for our office (1Jn_2:20).
4. The Spirit of God heals our diseases. The Eastern mode of medicine was generally the application of oil, and certainly the Holy Spirit is a healer to us. What wounds and bruises have been healed with this oil.
5. Thus, also, we are supplied and softened. So was it with the body when oil was applied to it, and softness and tenderness of heart are the work of the Holy Spirit.
6. By the oil of the Holy Spirit we are strengthened.
7. Beautified.
8. Perfumed. (C. H. Spurgeon.)
Jesus Christ anointed with the oil of gladness above His fellows
I. The fellowship that is between Christ and all true believers.
1. General observations.
(1) All the fellowship which any of the sons of men have with Christ is founded in union to His person and reconciliation to God through Him.
(2) The fellowship that is betwixt Christ and believers does not constitute an equality between Him and them.
(3) As our Lord Jesus was alone in the work of redemption, having no hand either of man or angel to help Him, as lie tells us (Isa_63:3), so He has no partners in the glory resulting therefrom.
II. Our Lords exaltation, here called his being, anointed with the oil of gladness.
1. Preliminary remarks.
(1) Our Lords humiliation made no change with respect to His person.
(2) As His humiliation made no change in respect of His person, so neither has His exaltation. Wherefore, when we speak of His being exalted, He is to be considered not as God absolutely, but as God-man Mediator. It is only as sustaining this character that He could either be humbled or exalted.
2. Some particulars wherein our Lords exaltation doth consist.
(1) It consists in a manifestation of the glory of His Deity in and through His humanity. As it had been obscured in the humanity while He was humbled, so it breaks out in the humanity when that nature is glorified, as a candle in a dark lantern doth through the transparent crystal, when the obscuring plate is drawn aside. This is the glory which He prayed for (Joh_17:5).
(2) It consists in the raising of the human nature of Christ to an inconceivable height of glory; such a height of glory as the human nature united to a Divine Person is capable of, which must be by many degrees superior to what either mere men or angels are capable to enjoy.
(3) View His exaltation as set over against His humiliation (Php_2:8-11). In His resurrection He was exalted above the grave; in His ascension He was exalted above the earth; and in His session at the Fathers right hand He was made higher than the heavens, exalted far above all heavens (Eph_4:10).
(4) The exaltation of Christ consists in His being furnished in His human nature with all these gifts and endowments of the Spirit which are suitable and necessary to the glorious condition unto which He is now raised at the Fathers right hand (Act_2:33; Eph_4:8).
3. Inquire why our Lords exaltation is called His being anointed with the oil of gladness; or show whence it is that His exaltation did afford Him so much gladness.
(1) His exaltation afforded Him the greatest joy and gladness, being a most infallible proof that God the Father is well pleased with what He has done.
(2) Because then the eternal salvation of an innumerable company of fallen men, for whom He had an everlasting love, was effectually secured. And lie was now to sit with the most consummate delight and satisfaction at the Fathers right hand, and see the travel of His soul entering into the joy of their Lord from every quarter under heaven according to the promise (Isa_53:11).
(3) Because by His exaltation lie was freed from all that labour, toil and sorrow to which lie bad been so eminently exposed in His humbled estate.
III. Show in what respects our Lord Jesus may be said to be anointed with the oil of gladness, or exalted above his fellows.
1. Jesus Christ is anointed above His fellows, in regard lie is deservedly exalted to all that glory which He now possesses as Mediator, and that, whether we consider His exaltation as the proper reward of His humiliation or not.
2. He is exalted above His fellows, in regard His exaltation was effected by His own power, lie arose from the dead by His own power (Joh_2:19). It was not possible for Him to be holden of death.
3. He is exalted above His fellows, in regard His human nature, in virtue of its union with His Divine Person, is capable of possessing an inconceivably greater degree of glory than any of His fellows.
4. He is exalted above His fellows, in regard His exaltation effectually secures theirs, lie has meritoriously procured the exaltation of all His fellows by His humiliation. And when He ascended on high, the everlasting doors were cast wide open, never to be shut again till all His fellows be brought where He is (Psa_24:7).
5. Jesus Christ is exalted above His fellows, inasmuch as He is to be the eternal object of their worship and adoration.
IV. Improvement.
1. Of information.
(1) We may see that the work of redemption as to purchase is a finished work (Heb_4:10).
(2) We may see that the work of redemption is highly pleasing and delightful to God. It is called the pleasure of the Lord (Isa_53:10). And He has given undoubted evidence that it is so in the glorious advancement of Christ to His own right hand, and His appointing him the Heir of all things.
(3) We may see that the reproach and ignominy of the cross is entirely wiped away, and the human nature greatly dignified.
(4) We may see with what holy boldness and confidence we may draw near to God.
(5) See what ample security all true believers have for their being exalted in duo time. Christ is exalted, and they are already exalted in Him as their Head and Representative (Eph_2:6), and they shall be exalted with Him in their own persons; He is now lifted up from the earth, and will draw them after Him. His demand shall be fully answered (Joh_17:24).
(6) Is Jesus Christ exalted? Then see how vain all the attempts of hell and earth against His work and interest must prove in the issue.
(7) See noble encouragement to all who hear the Gospel to come to Christ for all spiritual blessings.
(8) See the dreadful sin and danger that there must be in despising Christ now that He is highly exalted. When the sin of despising Him in His humbled estate, when He appeared but as a tender plant, and a root sprung out of a dry ground, was so very great, it must still be more highly aggravated now, because the Son of Man is now glorified.
2. Of trial.
(1) What experience have you of being planted in the likeness of Christs death?
(2) All who shall be exalted to a state of glory with Christ are first planted in the likeness of His resurrection (Rom_6:5).
(3) If you really expect, yea, if you in earnest desire to be where Christ is, you are much concerned about being made meet for the glory that is to be revealed.
(4) Does the prospect of your being anointed with the oil of gladness in due time support and comfort your hearts under present discouragements?
(5) All Christs fellow, all true believers dearly love Him. They admire His person, and his beauty is incomparable in their esteem. They admire His love, and put the highest value on His righteousness.
3. Of exhortation.
(1) As to you who are believers. We exhort you to bless God for Christ, who was delivered for your offences, etc. Rejoice that Christ is now anointed with the oil of gladness. His exaltation is matter of great joy to all His fellows (Joh_14:28), both on His own account, because all His sorrows are now swallowed up of joy; and on their account, Because He is gone to heaven on their business, and as their Forerunner. He is gone to prepare a place for them, and to prepare them for the enjoyment of it, by His Spirit. We exhort you, while you are at home in the body, and so absent from the Lord, carefully to keep up the correspondence which He settled betwixt Him and all His fellows before He left this world, in respect of His bodily presence (Joh_14:13). Be exhorted to act faithfully for Christ in your day and generation, place and station in the world. We exhort you to look forward, and press on through all opposing difficulties toward the mark for the prize of the high calling of God in Christ Jesus. Lift up your heads, and look out for the day of your complete redemption (Isa_35:10; Joh_14:3).
(2) We exhort you, who are yet in a natural state and condition, to lay to heart the sin you stand chargeable with, the misery you are under, and the wrath to which you are exposed. (T. Bennet.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.