16 Instead of thy fathers H1 shall be thy children, H1121 whom thou mayest make H7896 princes H8269 in all the earth. H776
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
But G1161 ye G5210 are a chosen G1588 generation, G1085 a royal G934 priesthood, G2406 an holy G40 nation, G1484 a peculiar G1519 G4047 people; G2992 that G3704 ye should shew forth G1804 the praises G703 of him who hath called G2564 you G5209 out of G1537 darkness G4655 into G1519 his G846 marvellous G2298 light: G5457
But G235 what things G3748 were G2258 gain G2771 to me, G3427 those G5023 I counted G2233 loss G2209 for G1223 Christ. G5547 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
Blessed G3107 and G2532 holy G40 is he that hath G2192 part G3313 in G1722 the first G4413 resurrection: G386 on G1909 such G5130 the second G1208 death G2288 hath G2192 no G3756 power, G1849 but G235 they shall be G2071 priests G2409 of God G2316 and G2532 of Christ, G5547 and G2532 shall reign G936 with G3326 him G846 a thousand G5507 years. G2094
Then shalt thou say H559 in thine heart, H3824 Who hath begotten H3205 me these, seeing I have lost my children, H7921 and am desolate, H1565 a captive, H1540 and removing to and fro? H5493 and who hath brought up H1431 these? Behold, I was left H7604 alone; these, where H375 had they been? Thus saith H559 the Lord H136 GOD, H3069 Behold, I will lift up H5375 mine hand H3027 to the Gentiles, H1471 and set up H7311 my standard H5251 to the people: H5971 and they shall bring H935 thy sons H1121 in their arms, H2684 and thy daughters H1323 shall be carried H5375 upon their shoulders. H3802
Sing, H7442 O barren, H6135 thou that didst not bear; H3205 break forth H6476 into singing, H7440 and cry aloud, H6670 thou that didst not travail with child: H2342 for more H7227 are the children H1121 of the desolate H8074 than the children H1121 of the married wife, H1166 saith H559 the LORD. H3068 Enlarge H7337 the place H4725 of thy tent, H168 and let them stretch forth H5186 the curtains H3407 of thine habitations: H4908 spare H2820 not, lengthen H748 thy cords, H4340 and strengthen H2388 thy stakes; H3489 For thou shalt break forth H6555 on the right hand H3225 and on the left; H8040 and thy seed H2233 shall inherit H3423 the Gentiles, H1471 and make the desolate H8074 cities H5892 to be inhabited. H3427 Fear H3372 not; for thou shalt not be ashamed: H954 neither be thou confounded; H3637 for thou shalt not be put to shame: H2659 for thou shalt forget H7911 the shame H1322 of thy youth, H5934 and shalt not remember H2142 the reproach H2781 of thy widowhood H491 any more. 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
Arise, H6965 shine; H215 for thy light H216 is come, H935 and the glory H3519 of the LORD H3068 is risen H2224 upon thee. For, behold, the darkness H2822 shall cover H3680 the earth, H776 and gross darkness H6205 the people: H3816 but the LORD H3068 shall arise H2224 upon thee, and his glory H3519 shall be seen H7200 upon thee. And the Gentiles H1471 shall come H1980 to thy light, H216 and kings H4428 to the brightness H5051 of thy rising. H2225 Lift up H5375 thine eyes H5869 round about, H5439 and see: H7200 all they gather themselves together, H6908 they come H935 to thee: thy sons H1121 shall come H935 from far, H7350 and thy daughters H1323 shall be nursed H539 at thy side. H6654 Then thou shalt see, H7200 H3372 and flow together, H5102 and thine heart H3824 shall fear, H6342 and be enlarged; H7337 because the abundance H1995 of the sea H3220 shall be converted H2015 unto thee, the forces H2428 of the Gentiles H1471 shall come H935 unto thee.
And G2532 every G3956 one G3739 that hath forsaken G863 houses, G3614 or G2228 brethren, G80 or G2228 sisters, G79 or G2228 father, G3962 or G2228 mother, G3384 or G2228 wife, G1135 or G2228 children, G5043 or G2228 lands, G68 for my G3450 name's G3686 sake, G1752 shall receive G2983 an hundredfold, G1542 and G2532 shall inherit G2816 everlasting G166 life. G2222
And G1161 Jesus G2424 answered G611 and said, G2036 Verily G281 I say G3004 unto you, G5213 There is G2076 no man G3762 that G3739 hath left G863 house, G3614 or G2228 brethren, G80 or G2228 sisters, G79 or G2228 father, G3962 or G2228 mother, G3384 or G2228 wife, G1135 or G2228 children, G5043 or G2228 lands, G68 for my G1700 sake, G1752 and G2532 the gospel's, G2098 But G3362 he shall receive G2983 an hundredfold G1542 now G3568 in G1722 this G5129 time, G2540 houses, G3614 and G2532 brethren, G80 and G2532 sisters, G79 and G2532 mothers, G3384 and G2532 children, G5043 and G2532 lands, G68 with G3326 persecutions; G1375 and G2532 in G1722 the world G165 to come G2064 eternal G166 life. G2222
But G1161 Jerusalem G2419 which is above G507 is G2076 free, G1658 which G3748 is G2076 the mother G3384 of us G2257 all. G3956 For G1063 it is written, G1125 Rejoice, G2165 thou barren G4723 that bearest G5088 not; G3756 break forth G4486 and G2532 cry, G994 thou that travailest G5605 not: G3756 for G3754 the desolate G2048 hath many more G4183 children G5043 than G3123 G2228 she which hath G2192 an husband. G435
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.