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Psalm Forty-five
New King James Version (NKJV)
INTRODUCTION TO PSALM 45
To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves.
There
are some things in this title we have met with already in other psalms; as the
direction, "to the chief Musician, for the sons of Korah"; and one of
its names, "Maschil". The word "shoshannim", according to
Kimchi and Ben Melech, is the name of a musical instrument, on which this psalm
was sung; an instrument of six strings, as Junius: but Aben Ezra thinks it was
the first word of a song, to the tune of which it was sunny; though others are
of opinion that it points at the persons, the subjects of this psalm, and may
be rendered, "concerning Shoshannim"; that is, as the Targum
interprets it, "concerning those that sit in the sanhedrim of Moses":
and Jarchi's note is, "for the glory of the disciples of the wise
men", comparable to lilies; for so this word signifies, and may be
translated, "concerning the lilies"F20צל
ששנים "de liliis", Tigurine version. ; that
is, concerning Christ and his church, who are manifestly the subject of this
psalm, and are compared to lilies, Song of Solomon 2:1.
This psalm is called "a song of loves", an epithalamium, or marriage
song, setting forth the mutual love of Christ and his church; or "a song
of the beloved ones"F21שיר ידידת "canticum amicarum", Junius &
Tremellius, Piscator; "amatarum", Cocceius. or "friends";
of Christ, who is the beloved and friend of his church; and the church, who is
the beloved and friend of Christ; see Isaiah 5:1; and the
word here used being in the feminine gender, some have supplied the word
"virgins", and render it thus, "a song of the beloved
virgins"F23"Dilectarum sen de dilectis Christo
virginibus", Michaelis; "a song of the well beloved virgins",
Ainsworth. ; sung by them on account of the marriage between Christ and his
church, who are the companions of the bride, mentioned in Psalm 45:14, and
friends and lovers of the bridegroom; see Song of Solomon 1:3.
The writer of this psalm is not mentioned; it was not written by the sons of
Korah, as say the Targum and Syriac version; but most probably by David, though
not concerning his son Solomon, as some have thought, who, though wiser than
all men, is never said to be fairer; nor was he a warrior, as the person is
represented; nor was his throne and kingdom for ever and ever; nor he the
object of worship; nor was his marriage with Pharaoh's daughter so commendable
a thing; nor is she ever praised, as the queen herein mentioned is: but the
person who is spoken of is the Messiah, as is owned by several Jewish writers:
the Targum interprets Psalm 45:2 of the
King Messiah; and Ben Melech says, he is meant by the King in Psalm 45:1. Aben
Ezra observes, that this psalm is said concerning David, or concerning the
Messiah his son, for so is his name, Ezekiel 37:26; and
Kimchi expressly says, it is spoken concerning the Messiah; and Arama affirms,
that all agree that it treats of him.
Psalm 45:1 My
heart is overflowing with a good theme; I recite my composition concerning the
King; My tongue is the pen of a ready writer.
YLT
1To the Overseer. -- `On the
Lilies.' -- By sons of Korah. -- An Instruction. -- A song of loves. My heart
hath indited a good thing, I am telling my works to a king, My tongue [is] the
pen of a speedy writer.
My heart is inditing a good matter,.... What is valuable and
excellent, concerning the excellency of Christ's person, of his kingdom, of his
love to the church, and of the church itself; what is pleasant and delightful,
comfortable, useful, and profitable: this his heart was inditing; which shows
that it was under the sanctifying influences of the Holy Spirit, and denotes
the fervour of it; it "boiling up", as the wordF24רחש "ebullit", Junius & Tremellius, Piscator;
so Ainsworth. signifies; being heated by the fire of the divine Spirit, whereby
it was hot within him, and caused him to speak with his tongue; and also the
abundance that was in it, it "bubbling up"F25"Eructavit",
V. L. Pagninus, Montanus, Musculus, Munster. , as some choose to render it:
from whence this good matter flowed like water out of a fountain;
I speak of the things which I have made touching the King; the King
Messiah; the King of the whole world, and of the kings of it, and of the saints
in it; over whom he reigns in a spiritual manner, and in righteousness;
concerning whom this psalm or poem was composed by David under divine
inspiration, and which he here delivers:
my tongue is the pen of a ready writer; or asF26So
the Targum, Tigurine version, Gejerus, & Michaelis. one; such an one as
Ezra was, Ezra 7:6, that
writes swiftly and compendiously; suggesting, that as he was; full of matter,
he freely communicated it, being moved by the Holy Spirit, who spake by him,
and whose word was in his tongue; which made him so ready and expert in this
work. The allusion is to scribes and notaries, and such like persons, that are
extremely ready and swift in the use of the pen. The word for "pen"
is derived either from עוט, which signifies "to
fly"F1Vid. Kimchi Sepher Shorash. rad. עט.
, and from whence is a word used for a "flying fowl"; yet we are not
to imagine that here it signifies a pen made of a bird's quill, as now in
common use with us: for this did not obtain until many hundred years after
David's time. It seems that Isidore of Seville, who lived in the seventh
century, is the first person that makes mention of "penna", a
"pen", as made of the quill of a birdF2Origin. l. 6. c.
13. , but rather the pen has its name in Hebrew, if from the above root, from
the velocity of it, as in the hand of a ready writer; or rather it may be
derived from עטה, "to sharpen", in which
sense it seems to be used, Ezekiel 21:15; and
so a pen has its name from the sharp point of it: for when the ancients wrote,
or rather engraved, on stone, brass, lead, and wood, they used a style or pen
of iron; see Job 19:24; so when
they wrote on tables of wood covered with wax, they used a kind of bodkin made
of iron, brass, or bone; See Gill on Habakkuk 2:2; and
when upon the rind and leaves of trees, and on papyrus and parchment, they made
use of reeds, particularly the Egyptian calamus or reed; and the word here is
translated calamus or reed by the Targum, Septuagint, and all the Oriental
versions. Now as the Jews had occasion frequently to copy out the book of the
law, and other writings of theirs, their scribes, at least some of them, were
very expert and dexterous at it; but whether the art of "shorthand"
was to any degree in use among them is not certain, as it was in later times
among the Romans, when they used marks, signs, and abbreviations, which seems
to have laid the foundation of the above art, and had its rise, as is said,
from Cicero himself, though some ascribe it to MecaenasF3Vid.
Kipping. Antiqu. Roman. l. 2. c. 4. p. 554. : and in Martial's time it was
brought to such perfection, that, according to him, the hand could write
swifter than a man could speakF4"Currant verba licet, manus est
velociter illis; nondum lingua suum, dextra peregit opus", Martial. Epigr.
l. 14. ep. 189. of the origin of shorthand with the Romans, and among us, with
other curious things concerning writing, and the matter and instruments of it,
see a learned treatise of Mr. Massey's, called, "The Origin and Progress
of Letters", p. 144. printed 1763. .
Psalm 45:2 2 You are fairer than the
sons of men; Grace is poured upon Your lips; Therefore God has blessed You
forever.
YLT
2Thou hast been beautified
above the sons of men, Grace hath been poured into thy lips, Therefore hath God
blessed thee to the age.
Thou art fairer than the children of men,.... Here
begins the psalm, and this is an address to the King Messiah, the subject of
it, commending him for his beauty and comeliness; which is not to be understood
of his divine beauty or his glory, as the only begotten of the Father, in which
he is the brightness of his glory, and the express image of his person; for
this admits of no comparison, nor is the beauty of angels and men to be
mentioned with it; but of the beauty of his human nature, both in body and
soul, which being the immediate produce of the Holy Spirit, and without sin,
and full of wisdom, grace, and holiness, must transcend that of any or all the
sons of Adam. They are all deformed by sin; and whatever spiritual beauty there
is in any of them, they have it from Christ; they are comely through his comeliness
the outward beauty of men is vain and deceitful, and soon perishes; but Christ
is ever the same, and he esteemed of by all that know him, as exceeding
precious, altogether lovely, and transcendently excellent and glorious. The
Hebrew word here used is doubled in its radicals, which denotes the exceeding
great fairness and beauty of Christ, especially as Mediator, and as full of
grace and truth. It follows,
grace is poured into thy lips; by which is meant the
matter of his speech, or the Gospel preached by him; these words of grace, as
Kimchi on the text expresses himself; or gracious words which proceeded out of
his mouth, Luke 4:22. The
Gospel of the grace of God was given him to preach; it was put into his mouth,
and that in great abundance; it was given at sundry times and in divers
manners, and by piecemeal, to the prophets before him; but it was poured into
his lips, and he was abundantly qualified for preaching it, by having the
Spirit without measure given him; and so was poured out in a graceful manner,
with great authority, and as never man before him spake, in doctrines of grace,
gracious invitations, precious promises, excellent prayers, and even words of
eternal life; see Song of Solomon 5:13;
therefore God hath blessed thee for ever; or,
"becauseF5על־כן "eo quid",
Tigurine version; "propterea quod", Musculus, Piscator;
"quia", Gejerus. God hath blessed thee for ever"; in his human
nature, with the grace of union to the Son of God, and with all the gifts and
graces of the Spirit of God; and as Mediator, with all spiritual blessings,
with grace and glory for his people. Hence all his comeliness, grace, and
gracefulness.
Psalm 45:3 3 Gird Your sword upon Your
thigh, O Mighty One, With Your glory and Your majesty.
YLT
3Gird Thy sword upon the
thigh, O mighty, Thy glory and Thy majesty!
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.
Psalm 45:4 4 And in Your majesty ride
prosperously because of truth, humility, and righteousness; And Your
right hand shall teach You awesome things.
YLT
4As to Thy majesty --
prosper! -- ride! Because of truth, and meekness -- righteousness, And Thy
right hand showeth Thee fearful things.
And in thy majesty ride prosperously,.... Not
literally, as was prophesied of him he should, and as he did, Zechariah 9:9; but
mystically and spiritually, either in the chariots of angels up to heaven, Psalm 68:17; or on
the white horse of the Gospel, with his bow and arrows after mentioned,
conquering and to conquer, Revelation 6:2; and
where he rides "in his majesty", showing forth his glory both
as a divine Person and as Mediator; and which is very conspicuous in the
Gospel, and the ministry of it; and also "prosperously", as he did in
the first preaching of the word by the apostles, when it was made the power of
God to salvation to multitudes, and the Lord caused them to triumph in Christ
everywhere; and as he will in the latter day, when the Jews will be converted,
and the fulness of the Gentiles brought in;
because of truth, and meekness, and righteousness; either
because he himself is "truth", the truth of all types, promises,
prophecies, and doctrines; or because of the Gospel of truth which comes by
him; or on account of his truth and faithfulness in fulfilling his own
engagements, and the promises of his father: and because of the
"meekness" which was so apparent in him, in taking upon him the form
of a servant; in his marriage to sinners, and conversation with them; in
ministering: to his disciples; in his conduct towards his enemies; and in
seeking not his own glory, but his Father's: and because of
"righteousness", the holiness of his nature, the purity of his life
and actions; and because of the righteousness he is the author of to his people,
and of his righteous administration of his offices, especially as a King;
and thy right hand shall teach thee terrible things; or thy power,
which the right hand is a symbol of, shall perform terrible things; as it did
in the work of redemption, by conquering and destroying the enemies of his
people, and of himself; and as it does in the conversion of men, which makes
terrible work in their consciences, as the instances of the three thousand, of
Saul, and of the jailer show; and as it has in his judgments on his enemies the
Jews, in the utter ruin of their nation, city, and temple; and will do on all
the antichristian powers in the latter day. The Targum paraphrases it,
"the
Lord shall teach thee to do terrible things with thy right handF6"Dextra
mihi Deus", &c. Virgil. Aeneid. 10. prope finem. .'
Psalm 45:5 5 Your arrows are
sharp in the heart of the King’s enemies; The peoples fall under You.
YLT
5Thine arrows [are] sharp,
-- Peoples fall under Thee -- In the heart of the enemies of the king.
Thine arrows are sharp in the heart of the king's enemies,.... Meaning
either the Jews, who were the implacable enemies of Christ, and who would not
have him to reign over them; in the midst of whom were sent his arrows, of the
sword, famine, and pestilence, and which were very sharp, and made sad havoc
among them, and caused such a time of tribulation as was not before, or has
been since, Matthew 24:21; or
else the doctrines of the Gospel. The Scriptures are the quiver out of which
they are taken; the Gospel is the bow into which they are put, and out of which
they are shot; and ministers are the archers that draw the bow at a venture,
and shoot them; and which are compared to "arrows" for their swift,
sudden, and secret motion, and for their piercing and penetrating power and
efficacy: and these are Christ's, which he is the author of, and which he makes
use of to good purpose, by striking the hearts of his people with them, who in
their state of unregeneracy are enemies to him; which appears by their wicked
works, and as they were when he died for them, and reconciled them to God; by
means of which arrows fixed in them, and with which their hearts are pricked
and wounded, they submit unto him, signified by the next clause:
whereby the people
fall under thee: acknowledge themselves sinners; fall down at his feet; humbly
implore his grace and mercy; submit to his righteousness; depend on him alone
for salvation; adore him, and give him the glory of it, as well as become
subject to his laws and ordinances. This is to be understood of those who are
God's covenant people, whom he has given to Christ, and he has redeemed by his
blood; and particularly the Gentiles, who were not a people, but now openly
are, in distinction from the Jews, the enemies of the King Messiah.
Psalm 45:6 6 Your throne, O God, is
forever and ever; A scepter of righteousness is the scepter of Your
kingdom.
YLT
6Thy throne, O God, [is]
age-during, and for ever, A sceptre of uprightness [Is] the sceptre of Thy
kingdom.
Thy throne, O God, is for ever and ever,.... This
verse and Psalm 45:7 are
cited in Hebrews 1:8; and
applied to the Son of God, the second Person in the Trinity; and therefore are
not an apostrophe to the Father, as some have said; nor will they bear to be
rendered, "thy throne is the throne of God", or "thy throne is
God"; or be supplied thus, "God shall establish thy throne". But
they are spoken of the Son of God, who is truly and properly God, the true God
and eternal life; as appears by the names by which he is called, as Jehovah,
and the like; by his having all divine perfections in him; by the works which
he has wrought, and by the worship which is given unto him; and to whom
dominion is ascribed, of which the throne is an emblem, Genesis 41:40. And
this his government is either general, over angels, good and bad, and over men,
even wicked men, and over the greatest among men, the kings of the earth; or
special, over his own church and people, and which is exercised by his Spirit
and grace in them; by his word and ordinances among them; and which will be in
a glorious manner in the latter day; and in heaven, though not in the same
manner as now, and that to all eternity: for to this government duration for
ever and ever is attributed; Christ will have no successor, he will die no
more; nor can his government be subverted or taken out of his hands, or he be
removed from his throne by any of his enemies, or by all of them; and though
his kingdom will be delivered up to the Father, it will not cease, it is an
everlasting one;
the sceptre of thy kingdom is a right sceptre; meaning
either the Gospel, which is the golden sceptre of mercy and grace, stretched out
and held forth for the encouragement of sensible sinners; and is a sceptre of
righteousness, as it directs to the righteousness of Christ for justification,
and encourages works of righteousness to be done by men: or rather the
righteous administration of Christ's government is meant, the sceptre being an
emblem of dominion and government, Genesis 49:10.
Psalm 45:7 7 You love righteousness and
hate wickedness; Therefore God, Your God, has anointed You With the oil of
gladness more than Your companions.
YLT
7Thou hast loved
righteousness and hatest wickedness, Therefore God, thy God, hath anointed
thee, Oil of joy above thy companions.
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;
therefore God, thy God; or "becauseF7על־כן "propterea quod", Tigurine version,
Vatablus, Piscator, Gejerus; "quia", Rivet. Noldius, p. 727, No.
1730. 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, Psalm 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 Acts 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 someF8Vid. Schacchi
Elaeochrism, l. 1. c. 27. & 28. 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.'
Psalm 45:8 8 All Your garments are
scented with myrrh and aloes and cassia, Out of the ivory palaces,
by which they have made You glad.
YLT
8Myrrh and aloes, cassia!
all thy garments, Out of palaces of ivory Stringed instruments have made thee
glad.
All thy garments smell of myrrh, and aloes, and
cassia,.... Either his human nature, as anointed with the oil of
gladness, and filled with the graces of the Spirit, signified by the holy
anointing oil in the tabernacle, of which the things mentioned were
ingredients, Exodus 30:23; or
the garments of salvation and robe of righteousness, wrought out by him for his
people, which are well pleasing and acceptable to his Father, and of a sweet
smelling savour, being agreeable to his law and justice; and also to himself,
as they are put upon his people; see Song of Solomon 4:11.
And likewise to them who rejoice at being clothed with them, and desire to be
found in them: or else his people themselves, who are sometimes compared to a
clothing and to garments, Isaiah 49:18; whose
persons are to God as the smell of a field, whom the Lord has blessed; and
whose sacrifices of prayer and praise are sweet odours to him, through the
mediation of his Son;
out of the ivory palaces; see Song of Solomon 7:4;
meaning the places from whence these garments were taken, the wardrobe; or from
whence Christ came, and where he appears; as heaven, the palace of the great
King, from whence he came down, whither he is gone, and from whence he is
expected again; and the human nature of Christ, in which he tabernacled on
earth, and was pure and clear from sin; and his churches, which are his temples
and palaces, where he grants his presence. Or it may be rendered, "more
than the ivory palaces"F9מן היכלי שן "prae palatiis
eburneis", Cocceius, Gejerus. , and so be expressive of the excellency of
Christ's garments above them; and denote the purity of his human nature, the
spotlessness of his righteousness, and the comeliness of his people;
whereby they have made thee glad; or, "wherein"
or "from whence"F11מני
"unde", Montanus, Musculus, Muis, Noldius, p. 629, No. 1664. ; in
which palaces, the churches, the saints make Christ glad, by speaking of his
glory; by ascribing glory to him; and by the exercise of grace upon him, with
which his heart is ravished, Song of Solomon 4:9.
Or "for which"F12"Propter quod", Muis. ;
garments of salvation, and robe of righteousness; they being clothed with them,
and rejoicing in them, cause joy and gladness in Christ: or "more than they",
or "theirs that make thee glad"F13"Prae iis",
Junius & Tremellius; "magis quam eorum", Piscator; so Ainsworth.
; meaning his fellows and their garments, his being more odorous than theirs.
Psalm 45:9 9 Kings’ daughters are
among Your honorable women; At Your right hand stands the queen in gold from
Ophir.
YLT
9Daughters of kings [are]
among thy precious ones, A queen hath stood at thy right hand, In pure gold of
Ophir.
Kings' daughters were among thy honourable women,.... Or
"maids of honour"F14ביקרותיך
"inter noblies tuas", Tigurine version. ; who filled and adorned the
king's court, and made a splendid appearance there, the same with the virgins,
the companions of the bride, in Psalm 45:14; and
design truly gracious souls, believers in Christ, who are his "precious
ones"F15Heb. "pretiosas", Piscator; so Ainsworth. ,
as the word may be rendered; the excellent in the earth, in whom is all his
delight; the precious sons of Zion, comparable to fine gold; his portion, his
jewels, his peculiar treasure, and the apple of his eye: and since they have
been precious to him, they have been "honourable", as they are, both
by birth and marriage, being born of God, and espoused to Christ; by their
character, kings and priests; and by their company, being among princes, and
especially by their having communion with Father, Son, and Spirit: and among
these are "kings' daughters"; yea, they are all of them the sons and
daughters of the King of kings; not by their first birth, by which they were
mean, base, and dishonourable, wretched and miserable, and children of wrath,
as others; but by their second birth, or regeneration, through being born from
above, and of God, to an incorruptible inheritance; and so are clothed and fed
like the daughters of kings, and have the attendance of such, angels to wait
upon them and guard them; and through adopting grace, which regeneration is the
evidence of, by virtue of which some of the children of men become the sons and
daughters of the Lord God Almighty; and through their marriage to the King's
Son, the Lord Jesus Christ: the words may be rendered, "Kings' daughters were
in thy precious things"F16In "pretiositatibus tuis",
Montanus, Gejerus; so some in Vatablus. ; that is, were arrayed with them:
meaning either the graces of the Spirit, comparable to gems, pearls, jewels,
and precious stones; see Song of Solomon 1:10;
or else the rich robe of Christ's righteousness, and garments of salvation,
with which believers being clothed, are as a bridegroom decked with ornaments,
and as a bride adorned with jewels, Isaiah 61:10; and
this agrees with what follows;
upon thy right hand did stand the queen in gold of Ophir; by whom is
meant the church, whose title is a "queen", being the bride, the Lamb's
wife: wherefore, because he is King, she is queen; for this title she has not
of herself; it is founded not in her own right, but upon her relation to
Christ, being married to him; and so is expressive of relation to him, union
with him, and of privilege and dignity through him; she sharing with him in all
he has, even in his kingdom and government, reigning with him, and on the same
throne: her being "on his right hand" shows the honour she is
advanced unto; yet "standing" may denote subjection to him as her
Lord and head; and being so close by him may suggest her fidelity and
inviolable attachment to him, and strict adherence to his person, cause and
interest; as well as her protection from him, being held and upheld by his
right hand; and her reception of favours from thence, and her enjoyment of his
presence, at whose right hand are pleasures for evermore. Her dress is
"gold of Ophir": a place famous for gold; See Gill on 1 Kings 9:28; with
which the clothes of great personages used to be embroidered; so Esther is saidF17Targum
Sheni in Esther v. 1. to put on her royal apparel, adorned with the good gold
of "Ophir": here it means, that the queen's or church's clothing was
of wrought gold, as in Psalm 45:13, and
intends the righteousness of Christ, with which she is arrayed, comparable to
it for its richness, purity, lustre, glory, and duration.
Psalm 45:10 10 Listen, O daughter, Consider
and incline your ear; Forget your own people also, and your father’s house;
YLT
10Hearken, O daughter, and
see, incline thine ear, And forget thy people, and thy father's house,
Hearken, O daughter, and consider, and incline thine ear,.... These
words are either spoken by the prophet, the author of the psalm; or by the
King, the bridegroom himself; or, as others think, by Jehovah the Father, whose
daughter the church is; unless it should be rather thought to be an address of
the honourable women, the kings' daughters, the virgins and companions of the
bride, delivered by them to her under the character of the daughter of Zion,
the King's daughter, as she is called, Psalm 45:13,
"to hearken, incline her ear" and listen to her Lord and King,
to his Gospel, and the doctrines of it, which are his voice and words, and to
all his precepts and commands; and to "consider", see, and behold the
goodness of God unto her, the greatness, excellencies, and glories of her
husband; to look to him by faith, as he is held forth in the word and
ordinances, and to him only and that constantly, which is well pleasing to him;
forget also thine own people and thy father's house; Christ is to
be preferred before natural relations; converted persons are not to have
fellowship with carnal men, though ever so, nearly related; former
superstitions, Whether Jewish or Heathenish, are to be buried in forgetfulness;
sinful self, and righteous self, are to be denied for Christ's sake; and the
world, and all things in it, are to be treated with neglect and contempt by
such who cleave to him. The Targum interprets this of the congregation of
Israel hearing the law, beholding the wonderful works of God, and forgetting
the idolatrous practices of their ancestors.
Psalm 45:11 11 So the King will greatly
desire your beauty; Because He is your Lord, worship Him.
YLT
11And the king doth desire
thy beauty, Because he [is] thy lord -- bow thyself to him,
So shall the King greatly desire thy beauty,.... Which
lies in the comeliness or righteousness of Christ put upon her; in the holiness
of Christ reckoned to her; in being washed from all sin in the blood of Christ;
in the graces of the Spirit being implanted in her, in which the beauty of
holiness lies; in the salvation she is interested in, and beautified with; in
enjoying the order and ordinance of Christ's house, and in having the presence
of God and Christ with her: and this beauty is not natural, nor acquired by
her, but what is given her; it is not an outward, but an inward beauty; nor is
it fictitious, but real; it is perfect through the comeliness of her Lord upon
her; and it is durable as the olive tree: and this is greatly desired by
Christ, who delights in her, and to behold her countenance; seeks after her
company, and will have her where he is, that she may behold his glory, and he
may behold her beauty;
for he is thy Lord; not only by creation,
but by redemption, and in right of marriage, as well as on account of other
relations he stands in to her, as Father, Head, King, and Master; and it is her
privilege that he is her Lord, as well as her duty to own the relation; since,
though he is a sovereign Lord, he is no tyrannical one, but governs with
gentleness, and he has all power to protect her, and all fulness to supply her
wants; and on account of his being her Husband, Lord, and Head, he has a right
of worship from her, as follows;
and worship thou him; both internally, by the
exercise of faith, hope, and love upon him; and externally, by praying to him,
praising of him, and attending on all his ordinances, and doing everything in a
religious way, in his name, according to his word, and by his authority; and
such worship should be in spirit and in truth, in sincerity, and without
hypocrisy, in righteousness and true holiness, and with reverence and godly
fear.
Psalm 45:12 12 And the daughter of Tyre will
come with a gift; The rich among the people will seek your favor.
YLT
12And the daughter of Tyre
with a present, The rich of the people do appease thy face.
And the daughter of Tyre shall be there with a gift,.... That is,
among the honourable women in the king's court and palace: it is a prophecy of
the conversion of the Tyrians, and their admission into a Gospel church, state,
which had its accomplishment in the times of Christ and his apostles, Mark 7:24; compare
with this Psalm 87:4; and
though Tyre is only mentioned, it being, as Kimchi on this place observes, near
to the land of Judea; yet all other Gentiles are meant, to whom the Gospel
should come to the conversion of them, and thereby become members of churches;
where they are "with a gift", of themselves to the churches; see 2 Corinthians 8:5;
joining themselves to them, to walk with them, and serve the Lord with one
consent; and with the gift or offering of praise and thanksgiving, for the
grace and blessings of it bestowed upon them; and with a free donation out of
their substance, to support a Gospel church state, its ministers, and the
interest, of religion; see Isaiah 23:18; the allusion
may be to Exodus 23:15;
even the rich among
the people shall entreat thy favour; either such as are rich,
in a literal sense, both among the inhabitants of Tyre, who were a very wealthy
people, Isaiah 23:8; and
among other Gentiles, especially in the latter day, when kings shall be the
church's nursing fathers, and bow down to her, Isaiah 49:23; or
such who are so in a spiritual sense, enriched by Christ with all spiritual
blessings, and who are particularly rich in faith, and heirs of a kingdom;
these shall "entreat the favour" of the queen the church; not
pray unto her, or worship her in a religious way; for God is only the object of
such worship; but do those things by which they would show that they valued her
friendship, and would gain her good will; as also acknowledge any former injury
done her by them, and entreat her forgiveness; and particularly desire to have
communion with her, and share in her prayers.
Psalm 45:13 13 The royal daughter is
all glorious within the palace; Her clothing is woven with gold.
YLT
13All glory [is] the daughter
of the king within, Of gold-embroidered work [is] her clothing.
The King's daughter is all glorious within,.... The
"King's daughter" is the same with the "queen", Psalm 45:9; the
church, who is the King's daughter, the daughter of the King of kings, through
adopting grace, by marriage to Christ the King's son, and by regeneration, or
being born of God: and she is "all glorious within"; within doors, in
the inner chamber of the King, where being brought, she enjoys such communion
with him as reflects a glory upon her; in his banqueting house, where his
banner over her is love, and where her members enjoy fellowship with one
another, and this in harmony, unity, and love; which make her look amiable,
pleasant, beautiful and glorious: or within the hearts of her members, through
the internal graces of the Spirit wrought there; the work of grace is an inward
work; it has its seat in the heart or spirit of man, and is a glorious one, in
its author, original, and usefulness; it is the workmanship of the Spirit, and
a curious piece it is; it is the image of Christ upon the soul, a partaking of
the divine nature; it is pure and spotless; it is clear of all sin, there is no
sin in it, nor any comes from it; it is the saints' meetness for glory; it is
the pledge, earnest, and beginning of it; it is "all glorious", and
so are the persons that are the subjects of it, as born of God: there is
nothing glorious in the old man, or corrupt nature; but in the new man, or work
of grace upon the soul, everything is glorious, and it will issue in eternal
glory and happiness: or all glorified withinF18כבודה
"honorata", Junius & Tremellius; "glorificata",
Gussetius, p. 362. ; like any house or building, to which the church is
sometimes compared, particularly the tabernacle or temple, which were glorious
within side being greatly adorned, and having many glorious things therein; as
the church is with the graces of the spirit, and with the word and ordinances,
and the presence of God in them;
her clothing is of wrought gold; this is
different from internal grace, which is sometimes spoken of as a clothing, 1 Peter 5:5; since
that is designed in the preceding clause; and yet this does not intend the
outward conversation garments of the saints, which, though ornamental, are not
so glorious as to be said to be of wrought gold; and yet not the robes of
immortality and glory are meant; but the robe of Christ's righteousness, which
he has wrought out for his church, the Father imputes unto her, and bestows
upon her, and faith receives at his hand, and puts it on as a clothing, to
appear in before God; and this may be said to be "of wrought gold";
because rich and valuable, splendid and glorious, substantial and durable.
Psalm 45:14 14 She shall be brought to
the King in robes of many colors; The virgins, her companions who follow her,
shall be brought to You.
YLT
14In divers colours she is
brought to the king, Virgins -- after her -- her companions, Are brought to
thee.
She shall be brought unto the King in raiment of needlework,.... Not in
her sins, and trader the sense and guilt of them; as souls are brought to
Christ, at first conversion, under the drawings of the Father's grace; nor in
the rags of her own righteousness; but in the robe of righteousness, and
garments of salvation, the change of raiment Christ has put upon her, having
before this caused her iniquities to pass from her; or in the shining robes of
immortality and glory: for this introduction of the church to Christ, her King,
Head, and Husband, will be upon the first resurrection; when she being as a
bride adorned and prepared for her husband, will be brought unto him, and
presented to him by himself, a glorious church, without spot or wrinkle, or any
such thing: and she will be introduced, either by the angels, who will be
employed in gathering the elect from the four winds; or by the ministers of the
Gospel, who, at the general harvest, in the end of the world will bring their
sheaves with them; those souls they have been the instruments of converting,
comforting, and ripening for glory; who will be their joy and crown of
rejoicing then; these will be brought in several companies, which joining
together, will make up the general assembly and church of the firstborn, that
will then be presented to Christ: or by Jehovah the Father, who, as he brought
Eve to Adam, when he had formed her of his rib, and had prepared her as a
helpmeet for him; so when all the elect of God are formed by divine grace, and
are prepared as a bride for the bridegroom, he will then bring them unto him,
and they shall be with him where he is, and behold his glory; which is what he
prays his father for, John 17:24;
the virgins her companions that follow her shall be brought unto
thee; such who are betrothed as chaste virgins to Christ, who strictly
and chastely adhere unto him, love him in the singleness of their hearts; are
incorrupt in faith and worship, and of pure and upright conversations; see Revelation 14:4;
these are the "companions" of the church, who are partakers of the
same grace, enjoy the same privileges, and share in the common salvation; and,
as they are partners together in sufferings, they will be in glory: these
"follow" the footsteps of the flock, walk after the church in the
path of doctrine and duty; are followers of her, as she is of the Lord, in the
word and ordinances, and in the exercise of faith and patience; these, even
everyone, shall be brought unto the King, not one shall be lost, or left
behind: whither they shall be brought, and the manner in which, are expressed
in Psalm 45:15.
Psalm 45:15 15 With gladness and
rejoicing they shall be brought; They shall enter the King’s palace.
YLT
15They are brought with joy
and gladness, They come into the palace of the king.
With, gladness and rejoicing shall they be brought,.... With joy
unspeakable, and full of glory in themselves, because of what they shall be
delivered from; from all outward troubles and afflictions; from all inward
distresses, darkness, doubts, and fears; from sin, Satan, and all spiritual
enemies; and because of what they shall enjoy, communion with God, angels and
saints, the vision of God in Christ, conformity to him, perfect knowledge,
complete holiness and happiness, and a glory both upon their souls and bodies: they
shall also be brought with the joy of Christ's faithful minister, who will
rejoice in that day that they have not run nor laboured in vain; and with the
joy of all the holy angels; and with the joy of Christ the King himself, who
always rejoiced in them and over them; yea, with the rejoicing of Father, Son,
and Spirit: the Father will rejoice to see those brought in whom he has loved
with an everlasting love, has chosen in Christ, given to him, and whom he sent
his Son to redeem: the Son of God will rejoice to see those presented to him
whom he has loved and betrothed to himself; who are the purchase of his blood,
and the travail of his soul; who are his jewels, treasure and portion: and the
Holy Spirit will rejoice to see those brought to glory whom he has been the
convincer, comforter, and sealer of; whom he has been at work upon, and has
wrought them up for this selfsame thing:
they shall enter into the King's palace; into heaven,
the palace of the King Messiah, the King of kings and King of saints; where are
mansions preparing for them, suitable to their high birth and character, as the
daughters of a king; and where they shall enter, not merely to see it and go
out again, but to dwell in it with their Lord, Head, and Husband, for evermore;
and that as in their own palace, upon the foot of their relation to Christ,
interest in him, right and meetness by him.
Psalm 45:16 16 Instead of Your fathers
shall be Your sons, Whom You shall make princes in all the earth.
YLT
16Instead of thy fathers are
thy sons, Thou dost appoint them for princes in all the earth.
Instead of thy fathers shall be thy children,.... This is
an address, not to the church, the queen, the King's daughter, spoken to and of
in the preceding verses, but to the King Messiah himself, who was of the Jewish
fathers, according to the flesh, Romans 9:4; and
though he was rejected by that people, yet he had children; not only the
apostles, who are sometimes so called, whom he set on twelve thrones, judging
the twelve tribes of Israel, in a doctrinal way, and sent into all the world to
preach his Gospel; and which being attended with his mighty power, made them
triumphant conquerors everywhere; but also a numerous progeny among the
Gentiles: all the elect of God are his children, and he stands in the
revelation of the everlasting Father to them, they being given unto him as
such; and he being concerned in their adoption, by which they become children, and
in their regeneration by which they appear to be such. Here the children of
God, scattered abroad in the Gentile world, as distinct from the Jews, seem to
be meant;
whom thou mayest make princes in all the earth; these
children are princes, being the sons of a King; they look like princes, and
have the spirit of such; they are treated as princes, fed, clothed, and
attended on as such; and are, as princes, heirs of a kingdom: but then, they
are not so originally, they are "made princes"; not by themselves,
but by Christ, and who even makes them kings and priests unto God and his
father: and that "in all the earth"; not with respect to earthly
things: they are not made the princes of this world; but while they are on
earth they are translated into the kingdom of Christ, and have a kingdom which
never can be moved; and besides, they shall reign with Christ on earth a
thousand years: moreover, this may have respect to the several parts of the
world where they shall be, even in all parts of the world, especially in the
latter day; see Isaiah 43:5.
Psalm 45:17 17 I will make Your name to
be remembered in all generations; Therefore the people shall praise You forever
and ever.
YLT
17I make mention of Thy name
in all generations, Therefore do peoples praise Thee, To the age, and for ever!
I will make thy name to be remembered in all generations,.... These are
the words of the psalmist, spoken to the King Messiah, declaring what he would
do with respect to him; cause his name, that is, not any particular name or
title of his, but rather his Gospel, the good matter he had endited concerning
him; or he himself to be remembered, desired, loved, thought of, called upon,
and praised in all succeeding generations; and which he did by penning of this
psalm, which has been the occasion of the remembrance of Christ's name in all
ages, to the present time; and of its being remembered by us now, and the same
use it will have in time to come; see 2 Peter 1:13;
therefore shall the people praise thee for ever and ever; because of
the excellencies of his person; and particularly because of his greatness and
glory as a King; as well as for all mercies, temporal and spiritual, they have
from him; and this is but just, meet, and lovely, and is and will be their
employment, as long as they live in this world, and to all eternity. This must
be understood not of all people, but of God's chosen and covenant people; those
that are given to Christ to be his people, and whom he has redeemed and
purified to himself, a peculiar people; and particularly his people among the
Gentiles: and so the Targum interprets it of such that are proselytes.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)