2 Thou art fairer H3302 than the children H1121 of men: H120 grace H2580 is poured H3332 into thy lips: H8193 therefore God H430 hath blessed H1288 thee for ever. H5769
And G2532 all G3956 bare G3140 him G846 witness, G3140 and G2532 wondered G2296 at G1909 the gracious G5485 words G3056 which G3588 proceeded G1607 out of G1537 his G846 mouth. G4750 And G2532 they said, G3004 Is G2076 not G3756 this G3778 Joseph's G2501 son? G5207
For thou hast made H7896 him most blessed H1293 for ever: H5703 thou hast made H2302 him exceeding glad H8057 with thy countenance. H6440
And G2532 in G1722 the midst G3319 of the seven G2033 candlesticks G3087 one like G3664 unto the Son G5207 of man, G444 clothed with a garment G1746 down to the foot, G4158 and G2532 girt G4024 about G4314 the paps G3149 with a golden G5552 girdle. G2223 G1161 His G846 head G2776 and G2532 his hairs G2359 were white G3022 like G5616 wool, G2053 as white G3022 as G5613 snow; G5510 and G2532 his G846 eyes G3788 were as G5613 a flame G5395 of fire; G4442 And G2532 his G846 feet G4228 like G3664 unto fine brass, G5474 as G5613 if they burned G4448 in G1722 a furnace; G2575 and G2532 his G846 voice G5456 as G5613 the sound G5456 of many G4183 waters. G5204 And G2532 he had G2192 in G1722 his G846 right G1188 hand G5495 seven G2033 stars: G792 and G2532 out of G1537 his G846 mouth G4750 went G1607 a sharp G3691 twoedged G1366 sword: G4501 and G2532 his G846 countenance G3799 was as G5613 the sun G2246 shineth G5316 in G1722 his G846 strength. G1411 And G2532 when G3753 I saw G1492 him, G846 I fell G4098 at G4314 his G846 feet G4228 as G5613 dead. G3498 And G2532 he laid G2007 his G846 right G1188 hand G5495 upon G1909 me, G1691 saying G3004 unto me, G3427 Fear G5399 not; G3361 I G1473 am G1510 the first G4413 and G2532 the last: G2078 G2532 I am he that liveth, G2198 and G2532 was G1096 dead; G3498 and, G2532 behold, G2400 I am G1510 alive G2198 for G1519 evermore, G165 G165 Amen; G281 and G2532 have G2192 the keys G2807 of hell G86 and G2532 of death. G2288
For G1063 such G5108 an high priest G749 became G4241 us, G2254 who is holy, G3741 harmless, G172 undefiled, G283 separate G5563 from G575 sinners, G268 and G2532 made G1096 higher than G5308 the heavens; G3772
Who G3739 being G5607 the brightness G541 of his glory, G1391 and G2532 the express image G5481 of his G846 person, G5287 and G5037 upholding G5342 all things G3956 by the word G4487 of his G846 power, G1411 when he had G4160 G2512 by G1223 himself G1438 purged G4160 G2512 our G2257 sins, G266 sat down G2523 on G1722 the right hand G1188 of the Majesty G3172 on G1722 high; G5308 Being made G1096 so much G5118 better than G2909 the angels, G32 as G3745 he hath by inheritance obtained G2816 a more excellent G1313 name G3686 than G3844 they. G846
For how great is his goodness, H2898 and how great is his beauty! H3308 corn H1715 shall make the young men H970 cheerful, H5107 and new wine H8492 the maids. H1330
The Lord H136 GOD H3069 hath given H5414 me the tongue H3956 of the learned, H3928 that I should know H3045 how to speak H5790 a word H1697 in season to him that is weary: H3287 he wakeneth H5782 morning H1242 by morning, H1242 he wakeneth H5782 mine ear H241 to hear H8085 as the learned. H3928
Wherefore G1352 God G2316 also G2532 hath highly exalted G5251 him, G846 and G2532 given G5483 him G846 a name G3686 which G3588 is above G5228 every G3956 name: G3686 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
The officers G5257 answered, G611 Never G3763 man G444 spake G3779 G2980 like G5613 this G3778 man. G444
And G2532 was transfigured G3339 before G1715 them: G846 and G2532 his G846 face G4383 did shine G2989 as G5613 the sun, G2246 and G1161 his G846 raiment G2440 was G1096 white G3022 as G5613 the light. G5457
The Spirit H7307 of the Lord H136 GOD H3069 is upon me; because the LORD H3068 hath anointed H4886 me to preach good tidings H1319 unto the meek; H6035 he hath sent H7971 me to bind up H2280 the brokenhearted, H7665 H3820 to proclaim H7121 liberty H1865 to the captives, H7617 and the opening of the prison H6495 to them that are bound; H631
My beloved H1730 is white H6703 and ruddy, H122 the chiefest H1713 among ten thousand. H7233 His head H7218 is as the most H3800 fine gold, H6337 his locks H6977 are bushy, H8534 and black H7838 as a raven. H6158 His eyes H5869 are as the eyes of doves H3123 by the rivers H650 of waters, H4325 washed H7364 with milk, H2461 and fitly set. H3427 H4402 His cheeks H3895 are as a bed H6170 of spices, H1314 as sweet H4840 flowers: H4026 his lips H8193 like lilies, H7799 dropping H5197 sweet smelling H5674 myrrh. H4753 His hands H3027 are as gold H2091 rings H1550 set H4390 with the beryl: H8658 his belly H4578 is as bright H6247 ivory H8127 overlaid H5968 with sapphires. H5601 His legs H7785 are as pillars H5982 of marble, H8336 set H3245 upon sockets H134 of fine gold: H6337 his countenance H4758 is as Lebanon, H3844 excellent H977 as the cedars. H730 His mouth H2441 is most sweet: H4477 yea, he is altogether lovely. H4261 This is my beloved, H1730 and this is my friend, H7453 O daughters H1323 of Jerusalem. H3389
His name H8034 shall endure for ever: H5769 his name H8034 shall be continued H5125 H5125 as long as H6440 the sun: H8121 and men shall be blessed H1288 in him: all nations H1471 shall call him blessed. H833 Blessed H1288 be the LORD H3068 God, H430 the God H430 of Israel, H3478 who only doeth H6213 wondrous things. H6381 And blessed H1288 be his glorious H3519 name H8034 for ever: H5769 and let the whole earth H776 be filled H4390 with his glory; H3519 Amen, H543 and Amen. H543
Who G3739 is G2076 the image G1504 of the invisible G517 God, G2316 the firstborn G4416 of every G3956 creature: G2937 For G3754 by G1722 him G846 were G2936 all things G3956 created, G2936 that are in G1722 heaven, G3772 and G2532 that are in G1909 earth, G1093 visible G3707 and G2532 invisible, G517 whether G1535 they be thrones, G2362 or G1535 dominions, G2963 or G1535 principalities, G746 or G1535 powers: G1849 all things G3956 were created G2936 by G1223 him, G846 and G2532 for G1519 him: G846 And G2532 he G846 is G2076 before G4253 all things, G3956 and G2532 by G1722 him G846 all things G3956 consist. G4921 And G2532 he G846 is G2076 the head G2776 of the body, G4983 the church: G1577 who G3739 is G2076 the beginning, G746 the firstborn G4416 from G1537 the dead; G3498 that G2443 in G1722 all G3956 things he G846 might have G1096 the preeminence. G4409
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.