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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)