4 And in thy majesty H1926 ride H7392 prosperously H6743 because H1697 of truth H571 and meekness H6037 and righteousness; H6664 and thy right hand H3225 shall teach H3384 thee terrible things. H3372
The LORD H3068 shall send H7971 the rod H4294 of thy strength H5797 out of Zion: H6726 rule H7287 thou in the midst H7130 of thine enemies. H341 Thy people H5971 shall be willing H5071 in the day H3117 of thy power, H2428 in the beauties H1926 of holiness H6944 from the womb H7358 of the morning: H4891 thou hast the dew H2919 of thy youth. H3208
And G2532 I saw G1492 an G1520 angel G32 standing G2476 in G1722 the sun; G2246 and G2532 he cried G2896 with a loud G3173 voice, G5456 saying G3004 to all G3956 the fowls G3732 that fly G4072 in G1722 the midst of heaven, G3321 Come G1205 and G2532 gather yourselves together G4863 unto G1519 the supper G1173 of the great G3173 God; G2316 That G2443 ye may eat G5315 the flesh G4561 of kings, G935 and G2532 the flesh G4561 of captains, G5506 and G2532 the flesh G4561 of mighty men, G2478 and G2532 the flesh G4561 of horses, G2462 and G2532 of them that sit G2521 on G1909 them, G846 and G2532 the flesh G4561 of all G3956 men, both free G1658 and G2532 bond, G1401 both G2532 small G3398 and G2532 great. G3173 And G2532 I saw G1492 the beast, G2342 and G2532 the kings G935 of the earth, G1093 and G2532 their G846 armies, G4753 gathered together G4863 to make G4160 war G4171 against G3326 him that sat G2521 on G1909 the horse, G2462 and G2532 against G3326 his G846 army. G4753 And G2532 the beast G2342 was taken, G4084 and G2532 with G3326 him G5127 the false prophet G5578 that wrought G4160 miracles G4592 before G1799 him, G846 with G1722 which G3739 he deceived G4105 them that had received G2983 the mark G5480 of the beast, G2342 and G2532 them that worshipped G4352 his G846 image. G1504 These both G1417 were cast G906 alive G2198 into G1519 a lake G3041 of fire G4442 burning G2545 with G1722 brimstone. G2303 And G2532 the remnant G3062 were slain G615 with G1722 the sword G4501 of him that sat G2521 upon G1909 the horse, G2462 which G3588 sword proceeded G1607 out of G1537 his G846 mouth: G4750 and G2532 all G3956 the fowls G3732 were filled G5526 with G1537 their G846 flesh. G4561
And G2532 said G3004 to the mountains G3735 and G2532 rocks, G4073 Fall G4098 on G1909 us, G2248 and G2532 hide G2928 us G2248 from G575 the face G4383 of him that sitteth G2521 on G1909 the throne, G2362 and G2532 from G575 the wrath G3709 of the Lamb: G721 For G3754 the great G3173 day G2250 of his G846 wrath G3709 is come; G2064 and G2532 who G5101 shall be able G1410 to stand? G2476
In G1722 flaming G5395 fire G4442 taking G1325 vengeance G1557 on them that know G1492 not G3361 God, G2316 and G2532 that obey G5219 not G3361 the gospel G2098 of our G2257 Lord G2962 Jesus G2424 Christ: G5547 Who G3748 shall be punished G1349 G5099 with everlasting G166 destruction G3639 from G575 the presence G4383 of the Lord, G2962 and G2532 from G575 the glory G1391 of his G846 power; G2479
He shall G2051 not G3756 strive, G2051 nor G3761 cry; G2905 neither G3761 shall any man G5100 hear G191 his G846 voice G5456 in G1722 the streets. G4113 A bruised G4937 reed G2563 shall he G2608 not G3756 break, G2608 and G2532 smoking G5188 flax G3043 shall he G4570 not G3756 quench, G4570 till G2193 G302 he send forth G1544 judgment G2920 unto G1519 victory. G3534
Who is this that cometh H935 from Edom, H123 with dyed H2556 garments H899 from Bozrah? H1224 this that is glorious H1921 in his apparel, H3830 travelling H6808 in the greatness H7230 of his strength? H3581 I that speak H1696 in righteousness, H6666 mighty H7227 to save. H3467 Wherefore art thou red H122 in thine apparel, H3830 and thy garments H899 like him that treadeth H1869 in the winefat? H1660 I have trodden H1869 the winepress H6333 alone; and of the people H5971 there was none H376 with me: for I will tread H1869 them in mine anger, H639 and trample H7429 them in my fury; H2534 and their blood H5332 shall be sprinkled H5137 upon my garments, H899 and I will stain H1351 all my raiment. H4403 For the day H3117 of vengeance H5359 is in mine heart, H3820 and the year H8141 of my redeemed H1350 is come. H935 And I looked, H5027 and there was none to help; H5826 and I wondered H8074 that there was none to uphold: H5564 therefore mine own arm H2220 brought salvation H3467 unto me; and my fury, H2534 it upheld H5564 me. And I will tread down H947 the people H5971 in mine anger, H639 and make them drunk H7937 in my fury, H2534 and I will bring down H3381 their strength H5332 to the earth. H776
For he put on H3847 righteousness H6666 as a breastplate, H8302 and an helmet H3553 of salvation H3444 upon his head; H7218 and he put on H3847 the garments H899 of vengeance H5359 for clothing, H8516 and was clad H5844 with zeal H7068 as a cloke. H4598 According to H5921 their deeds, H1578 accordingly he will repay, H7999 fury H2534 to his adversaries, H6862 recompence H1576 to his enemies; H341 to the islands H339 he will repay H7999 recompence. H1576
Thine hand H3027 shall find out H4672 all thine enemies: H341 thy right hand H3225 shall find out H4672 those that hate H8130 thee. Thou shalt make H7896 them as a fiery H784 oven H8574 in the time H6256 of thine anger: H6440 the LORD H3068 shall swallow them up H1104 in his wrath, H639 and the fire H784 shall devour H398 them.
The Lord H136 at thy right hand H3225 shall strike H4272 through kings H4428 in the day H3117 of his wrath. H639 He shall judge H1777 among the heathen, H1471 he shall fill H4390 the places with the dead bodies; H1472 he shall wound H4272 the heads H7218 over many H7227 countries. H776
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.