11 So shall the king H4428 greatly desire H183 thy beauty: H3308 for he is thy Lord; H113 and worship H7812 thou him.
For thy Maker H6213 is thine husband; H1166 the LORD H3068 of hosts H6635 is his name; H8034 and thy Redeemer H1350 the Holy One H6918 of Israel; H3478 The God H430 of the whole earth H776 shall he be called. H7121
O come, H935 let us worship H7812 and bow down: H3766 let us kneel H1288 before H6440 the LORD H3068 our maker. H6213
Behold, the days H3117 come, H935 saith H5002 the LORD, H3068 that I will raise H6965 unto David H1732 a righteous H6662 Branch, H6780 and a King H4428 shall reign H4427 and prosper, H7919 and shall execute H6213 judgment H4941 and justice H6666 in the earth. H776 In his days H3117 Judah H3063 shall be saved, H3467 and Israel H3478 shall dwell H7931 safely: H983 and this is his name H8034 whereby he shall be called, H7121 THE LORD OUR RIGHTEOUSNESS. H3072
And G2532 when G3753 he had taken G2983 the book, G975 the four G5064 beasts G2226 and G2532 four G5064 and twenty G1501 elders G4245 fell down G4098 before G1799 the Lamb, G721 having G2192 every one of them G1538 harps, G2788 and G2532 golden G5552 vials G5357 full G1073 of odours, G2368 which G3739 are G1526 the prayers G4335 of saints. G40 And G2532 they sung G103 a new G2537 song, G5603 saying, G3004 Thou art G1488 worthy G514 to take G2983 the book, G975 and G2532 to open G455 the seals G4973 thereof: G846 for G3754 thou wast slain, G4969 and G2532 hast redeemed G59 us G2248 to God G2316 by G1722 thy G4675 blood G129 out of G1537 every G3956 kindred, G5443 and G2532 tongue, G1100 and G2532 people, G2992 and G2532 nation; G1484 And G2532 hast made G4160 us G2248 unto our G2257 God G2316 kings G935 and G2532 priests: G2409 and G2532 we shall reign G936 on G1909 the earth. G1093 And G2532 I beheld, G1492 and G2532 I heard G191 the voice G5456 of many G4183 angels G32 round about G2943 the throne G2362 and G2532 the beasts G2226 and G2532 the elders: G4245 and G2532 the number G706 of them G846 was G2258 ten thousand G3461 times ten thousand, G3461 and G2532 thousands G5505 of thousands; G5505 Saying G3004 with a loud G3173 voice, G5456 Worthy G514 is G2076 the Lamb G721 that was slain G4969 to receive G2983 power, G1411 and G2532 riches, G4149 and G2532 wisdom, G4678 and G2532 strength, G2479 and G2532 honour, G5092 and G2532 glory, G1391 and G2532 blessing. G2129 And G2532 every G3956 creature G2938 which G3739 is G2076 in G1722 heaven, G3772 and G2532 on G1722 the earth, G1093 and G2532 under G5270 the earth, G1093 and G2532 such as G3739 are G2076 in G1909 the sea, G2281 and G2532 all G3956 that are in G1722 them, G846 heard I G191 saying, G3004 Blessing, G2129 and G2532 honour, G5092 and G2532 glory, G1391 and G2532 power, G2904 be unto him that sitteth G2521 upon G1909 the throne, G2362 and G2532 unto the Lamb G721 for G1519 ever G165 and ever. G165 And G2532 the four G5064 beasts G2226 said, G3004 Amen. G281 And G2532 the four G5064 and twenty G1501 elders G4245 fell down G4098 and G2532 worshipped G4352 him that liveth G2198 for G1519 ever G165 and ever. G165
Yea G235 doubtless, G3304 and G2532 I count G2233 all things G3956 but loss G2209 for G1511 G1223 the excellency G5242 of the knowledge G1108 of Christ G5547 Jesus G2424 my G3450 Lord: G2962 for G1223 whom G3739 I have suffered the loss G2210 of all things, G3956 and G2532 do count G2233 them G1511 but dung, G4657 that G2443 I may win G2770 Christ, G5547
That G2443 at G1722 the name G3686 of Jesus G2424 every G3956 knee G1119 should bow, G2578 of things in heaven, G2032 and G2532 things in earth, G1919 and G2532 things under the earth; G2709 And G2532 that every G3956 tongue G1100 should confess G1843 that G3754 Jesus G2424 Christ G5547 is Lord, G2962 to G1519 the glory G1391 of God G2316 the Father. G3962
That G2443 he might sanctify G37 and cleanse it G2511 with the washing G3067 of water G5204 by G1722 the word, G4487 That G2443 he might present G3936 it G846 to himself G1438 a glorious G1741 church, G1577 not G3361 having G2192 spot, G4696 or G2228 wrinkle, G4512 or G2228 any G5100 such thing; G5108 but G235 that G2443 it should be G5600 holy G40 and G2532 without blemish. G299
And G2532 Thomas G2381 answered G611 and G2532 said G2036 unto him, G846 My G3450 Lord G2962 and G2532 my G3450 God. G2316
Jesus G2424 saith G3004 unto her, G846 Woman, G1135 believe G4100 me, G3427 the hour G5610 cometh, G3754 G2064 when G3753 ye shall G4352 neither G3777 in G1722 this G5129 mountain, G3735 nor yet G3777 at G1722 Jerusalem, G2414 worship G4352 the Father. G3962 Ye G5210 worship G4352 ye know G1492 not G3756 what: G3739 we know G1492 what G3739 we G2249 worship: G4352 for G3754 salvation G4991 is G2076 of G1537 the Jews. G2453
The LORD H3068 thy God H430 in the midst H7130 of thee is mighty; H1368 he will save, H3467 he will rejoice H7797 over thee with joy; H8057 he will rest H2790 in his love, H160 he will joy H1523 over thee with singing. H7440
Kiss H5401 the Son, H1248 lest he be angry, H599 and ye perish H6 from the way, H1870 when his wrath H639 is kindled H1197 but a little. H4592 Blessed H835 are all they that put their trust H2620 in him.
Thou shalt no more be termed H559 Forsaken; H5800 neither shall thy land H776 any more be termed H559 Desolate: H8077 but thou shalt be called H7121 Hephzibah, H2657 and thy land H776 Beulah: H1166 for the LORD H3068 delighteth H2654 in thee, and thy land H776 shall be married. H1166 For as a young man H970 marrieth H1166 a virgin, H1330 so shall thy sons H1121 marry H1166 thee: and as the bridegroom H2860 rejoiceth H4885 over the bride, H3618 so shall thy God H430 rejoice H7797 over thee.
How beautiful H3302 are thy feet H6471 with shoes, H5275 O prince's H5081 daughter! H1323 the joints H2542 of thy thighs H3409 are like jewels, H2481 the work H4639 of the hands H3027 of a cunning workman. H542 Thy navel H8326 is like a round H5469 goblet, H101 which wanteth H2637 not liquor: H4197 thy belly H990 is like an heap H6194 of wheat H2406 set about H5473 with lilies. H7799 Thy two H8147 breasts H7699 are like two H8147 young H6082 roes H6646 that are twins. H8380 Thy neck H6677 is as a tower H4026 of ivory; H8127 thine eyes H5869 like the fishpools H1295 in Heshbon, H2809 by the gate H8179 of Bathrabbim: H1337 thy nose H639 is as the tower H4026 of Lebanon H3844 which looketh H6822 toward H6440 Damascus. H1834 Thine head H7218 upon thee is like Carmel, H3760 and the hair H1803 of thine head H7218 like purple; H713 the king H4428 is held H631 in the galleries. H7298 How fair H3302 and how pleasant H5276 art thou, O love, H160 for delights! H8588 This thy stature H6967 is like H1819 to a palm tree, H8558 and thy breasts H7699 to clusters H811 of grapes. I said, H559 I will go up H5927 to the palm tree, H8558 I will take hold H270 of the boughs H5577 thereof: now also thy breasts H7699 shall be as clusters H811 of the vine, H1612 and the smell H7381 of thy nose H639 like apples; H8598 And the roof of thy mouth H2441 like the best H2896 wine H3196 for my beloved, H1730 that goeth H1980 down sweetly, H4339 causing the lips H8193 of those that are asleep H3463 to speak. H1680 I am my beloved's, H1730 and his desire H8669 is toward me.
Thou art beautiful, H3303 O my love, H7474 as Tirzah, H8656 comely H5000 as Jerusalem, H3389 terrible H366 as an army with banners. H1713
Thou hast ravished my heart, H3823 my sister, H269 my spouse; H3618 thou hast ravished my heart H3823 with one H259 of thine eyes, H5869 with one H259 chain H6060 of thy neck. H6677 How fair H3302 is thy love, H1730 my sister, H269 my spouse! H3618 how much better H2895 is thy love H1730 than wine! H3196 and the smell H7381 of thine ointments H8081 than all spices! H1314
Thou art all fair, H3303 my love; H7474 there is no spot H3971 in thee.
Behold, thou art fair, H3303 my love; H7474 behold, thou art fair; H3303 thou hast doves' H3123 eyes H5869 within H1157 thy locks: H6777 thy hair H8181 is as a flock H5739 of goats, H5795 that appear H1570 from mount H2022 Gilead. H1568 Thy teeth H8127 are like a flock H5739 of sheep that are even shorn, H7094 which came up H5927 from the washing; H7367 whereof every one bear twins, H8382 and none is barren H7909 among them. Thy lips H8193 are like a thread H2339 of scarlet, H8144 and thy speech H4057 is comely: H5000 thy temples H7541 are like a piece H6400 of a pomegranate H7416 within H1157 thy locks. H6777 Thy neck H6677 is like the tower H4026 of David H1732 builded H1129 for an armoury, H8530 whereon there hang H8518 a thousand H505 bucklers, H4043 all shields H7982 of mighty men. H1368 Thy two H8147 breasts H7699 are like two H8147 young H6082 roes H6646 that are twins, H8380 which feed H7462 among the lilies. H7799
As the lily H7799 among thorns, H2336 so is my love H7474 among the daughters. H1323
While the king H4428 sitteth at his table, H4524 my spikenard H5373 sendeth forth H5414 the smell H7381 thereof. A bundle H6872 of myrrh H4753 is my wellbeloved H1730 unto me; he shall lie H3885 all night betwixt my breasts. H7699 My beloved H1730 is unto me as a cluster H811 of camphire H3724 in the vineyards H3754 of Engedi. H5872 Behold, thou art fair, H3303 my love; H7474 behold, thou art fair; H3303 thou hast doves' H3123 eyes. H5869 Behold, thou art fair, H3303 my beloved, H1730 yea, pleasant: H5273 also our bed H6210 is green. H7488
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Psalms 45
Commentary on Psalms 45 Commentary Critical and Explanatory on the Whole Bible
PSALM 45
Ps 45:1-17. Shoshannim—literally, "Lilies," either descriptive of an instrument so shaped, or denoting some tune or air so called, after which the Psalm was to be sung (see on Ps 8:1, title). A song of loves, or, of beloved ones (plural and feminine)—a conjugal song. Maschil—(See on Ps 32:1, title, and Ps 42:1, title) denotes the didactic character of the Psalm; that it gives instruction, the song being of allegorical, and not literal, import. The union and glories of Christ and his Church are described. He is addressed as a king possessed of all essential graces, as a conqueror exalted on the throne of a righteous and eternal government, and as a bridegroom arrayed in nuptial splendor. The Church is portrayed in the purity and loveliness of a royally adorned and attended bride, invited to forsake her home and share the honors of her affianced lord. The picture of an Oriental wedding thus opened is filled up by representing the complimentary gifts of the wealthy with which the occasion is honored, the procession of the bride clothed in splendid raiment, attended by her virgin companions, and the entrance of the joyous throng into the palace of the king. A prediction of a numerous and distinguished progeny, instead of the complimentary wish for it usually expressed (compare Ge 24:60; Ru 4:11, 12), and an assurance of a perpetual fame, closes the Psalm. All ancient Jewish and Christian interpreters regarded this Psalm as an allegory of the purport above named. In the Song of Songs the allegory is carried out more fully. Hosea (Ho 1:1-3:5) treats the relation of God and His people under the same figure, and its use to set forth the relation of Christ and His Church runs through both parts of the Bible (compare Isa 54:5; 62:4, 5; Mt 22:3; 25:1; Joh 3:29; Eph 5:25-32, &c.). Other methods of exposition have been suggested. Several Jewish monarchs, from Solomon to the wicked Ahab, and various foreign princes, have been named as the hero of the song. But to none of them can the terms here used be shown to apply, and it is hardly probable that any mere nuptial song, especially of a heathen king, would be permitted a place in the sacred songs of the Jews. The advocates for any other than the Messianic interpretation have generally silenced each other in succession, while the application of the most rigorous rules of a fair system of interpretation has but strengthened the evidences in its favor. The scope of the Psalm above given is easy and sustained by the explication of its details. The quotation of Ps 45:6, 7 by Paul (Heb 1:8, 9), as applicable to Christ, ought to be conclusive, and their special exposition shows the propriety of such an application.
1. An animated preface indicative of strong emotion. Literally, "My heart overflows: a good matter I speak; the things which I have made," &c.
inditing—literally, "boiling up," as a fountain overflows.
my tongue is the pen—a mere instrument of God's use.
of a ready writer—that is, it is fluent. The theme is inspiring and language flows fast.
2. To rich personal attractions is added grace of the lips, captivating powers of speech. This is given, and becomes a source of power and proves a blessing. Christ is a prophet (Lu 4:22).
3, 4. The king is addressed as ready to go forth to battle.
sword—(Compare Re 1:16; 19:15).
mighty—(Compare Isa 9:6).
glory and … majesty—generally used as divine attributes (Ps 96:6; 104:1; 111:3), or as specially conferred on mortals (Ps 21:5), perhaps these typically.
4. ride prosperously—or conduct a successful war.
because of—for the interests of truth, &c.
meekness … righteousness—without any connection—that is, a righteousness or equity of government, distinguished by meekness or condescension (Ps 18:35).
right hand—or power, as its organ.
shall teach thee—point the way to terrible things; that is, in conquest of enemies.
5. The result.
people—Whole nations are subdued.
6. No lawful construction can be devised to change the sense here given and sustained by the ancient versions, and above all by Paul (Heb 1:8). Of the perpetuity of this government, compare 2Sa 7:13; Ps 10:16; 72:5; 89:4; 110:4; Isa 9:7.
7. As in Ps 45:6 the divine nature is made prominent, here the moral qualities of the human are alleged as the reason or ground of the mediatorial exultation. Some render "O God, thy God," instead of
God, thy God—but the latter is sustained by the same form (Ps 50:7), and it was only of His human nature that the anointing could be predicated (compare Isa 61:3).
oil of gladness—or token of gladness, as used in feasts and other times of solemn joy (compare 1Ki 1:39, 40).
fellows—other kings.
8. The king thus inaugurated is now presented as a bridegroom, who appears in garments richly perfumed, brought out from
ivory palaces—His royal residence; by which, as indications of the happy bridal occasion, He has been gladdened.
9. In completion of this picture of a marriage festival, female attendants or bridesmaids of the highest rank attend Him, while the queen, in rich apparel (Ps 45:13), stands ready for the nuptial procession.
10, 11. She is invited to the union, for forming which she must leave her father's people. She representing, by the form of the allegory, the Church, this address is illustrated by all those scriptures, from Ge 12:1 on, which speak of the people of God as a chosen, separate, and peculiar people. The relation of subjection to her spouse at once accords with the law of marriage, as given in Ge 3:16; 18:12; Eph 5:22; 1Pe 3:5, 6, and the relation of the Church to Christ (Eph 5:24). The love of the husband is intimately connected with the entire devotion to which the bride is exhorted.
12. daughter of Tyre—(Ps 9:14); denotes the people. Tyre, celebrated for its great wealth, is selected to represent the richest nations, an idea confirmed by the next clause. These gifts are brought as means to conciliate the royal parties, representing the admitted subjection of the offerers. This well sets forth the exalted position of the Church and her head, whose moral qualities receive the homage of the world. The contribution of material wealth to sustain the institutions of the Church may be included (compare "riches of the Gentiles," Ps 72:10; Isa 60:5-10).
13. the king's daughter—a term of dignity. It may also intimate, with some allusion to the teaching of the allegory, that the bride of Christ, the Church, is the daughter of the great king, God.
within—Not only is her outward raiment costly, but all her apparel is of the richest texture.
wrought gold—gold embroidery, or cloth in which gold is woven.
14, 15. The progress of the procession is described; according to the usual custom the bride and attendants are conducted to the palace. Some for the words—
in raiment of needlework—propose another rendering, "on variegated (or embroidered) cloths"—that is, in the manner of the East, richly wrought tapestry was spread on the ground, on which the bride walked. As the dress had been already mentioned, this seems to be a probable translation.
15. shall they be brought—in solemn form (compare Job 10:19; 21:22). The entrance into the palace with great joy closes the scene. So shall the Church be finally brought to her Lord, and united amid the festivities of the holy beings in heaven.
16. As earthly monarchs govern widely extended empires by viceroys, this glorious king is represented as supplying all the principalities of earth with princes of his own numerous progeny.
17. The glories of this empire shall be as wide as the world and lasting as eternity.
therefore—Because thus glorious, the praise shall be universal and perpetual. Some writers have taxed their ingenuity to find in the history and fortunes of Christ and His Church exact parallels for every part of this splendid allegory, not excepting its gorgeous Oriental imagery. Thus, by the dresses of the king and queen, are thought to be meant the eminent endowments and graces of Christ and His people. The attendant women, supposed (though inconsistently it might seem with the inspired character of the work) to be concubines, are thought to represent the Gentile churches, and the bride the Jewish, &c. But it is evident that we cannot pursue such a mode of interpretation. For, following the allegory, we must suspend to the distant future the results of a union whose consummation as a marriage is still distant (compare Re 21:9). In fact, the imagery here and elsewhere sets before us the Church in two aspects. As a body, it is yet incomplete, the whole is yet ungathered. As a moral institution, it is yet imperfect. In the final catastrophe it will be complete and perfect. Thus, as a bride adorned, &c., it will be united with its Lord. Thus the union of Christ and the Church triumphant is set forth. On the other hand, in regard to its component parts, the relation of Christ as head, as husband, &c., already exists, and as these parts form an institution in this world, it is by His union with it, and the gifts and graces with which He endows it, that a spiritual seed arises and spreads in the world. Hence we must fix our minds only on the one simple but grand truth, that Christ loves the Church, is head over all things for it, raises it in His exaltation to the highest moral dignity—a dignity of which every, even the meanest, sincere disciple will partake. As to the time, then, in which this allegorical prophecy is to fulfilled, it may be said that no periods of time are specially designated. The characteristics of the relation of Christ and His Church are indicated, and we may suppose that the whole process of His exaltation from the declaration of His Sonship, by His resurrection, to the grand catastrophe of the final judgment, with all the collateral blessings to the Church and the world, lay before the vision of the inspired prophet.