Psalms · Chapter 45

V. 1. Enditing-Heb. boileth, or bubbleth up like water over the fire. This denotes that the workings of his heart, were fervent and vehement, kindled by God’s grace, and the inspiration of the Holy Ghost. Made-Have composed. Pen-He was only the pen or instrument in uttering this song; it was the spirit of God, by whose hand this pen was guided.

verse 1. The description and character

of the Bridegroom, 2-9. The address to the bride by her companions, 10-15. A prediction of her numerous and glorious descendants, 16, 17. NOTES ON PSALM 45

The title is nearly the same with that of Psalm 69. and 80. “To the chief musician, or master of the band of those who played on the six-stringed instruments, giving instruction for the sons of Korah; a song of loves, or amatory ode; or a song of the beloved maids.” The Vulgate and Septuagint have, For those who shall be changed, or brought into another state, which some have interpreted as relating to the resurrection of the just; but if I could persuade myself that the title came by Divine inspiration, I would say it more properly belonged to the calling and conversion of the Gentiles, and bringing them over from idolatry to the worship of the true God. By some the word ששנים shoshannim, is translated lilies; and a world of labour has been spent to prove that these lilies mean the saints, Jesus Christ himself, and the Divine light which is a banner to them that fear him. I cannot believe that any such meaning is intended, and, consequently, I cannot attempt to interpret the Psalm after this model. I believe it to be an epithalamium, or nuptial song, which primarily respected Solomon’s marriage with the daughter of Pharaoh; and that it probably has a prophetic reference to the conversion of the Gentiles, and the final aggrandizement of the Christian Church.

Verse 1. My heart is inditing a good matter] vjr rachash, boileth or bubbleth up, as in the margin. It is a metaphor taken from a fountain that sends up its waters from the earth in this way. The Vulgate has eructavit, which is most literally translated by the old Psalter: Mi hert ryfted gude word. [Anglo-Saxon] My heart belcheth.—Anglo-Saxon.

I speak of the things which I have made touching the king] Ëlml מעשי אני אמר, literally, “I dedicate my work unto the king.” Or, as the Psalter, I say my werkes til the kyng. This was the general custom of the Asiatic poets. They repeated their works before princes and honourable men; and especially those parts in which there was either a direct or constructive compliment to the great man. Virgil is reported to have a part of his Æneid before Augustus, who was so pleased with it that he ordered ten sestertia to be given him for every line. And the famous Persian poet Ferdusi read a part of his Shah Nameh before Sultan Mahmoud, who promised him thirty thousand denars for the poem.

My tongue is the pen of a ready writer.] I shall compose and speak as fluently the Divine matter which is now in my heart, as the most expert scribe can write from my recitation. My tung of maister swiftly wrytand. “That es, my tung is pen of the Haly Gast; and nout but als his instrument, wham he ledis als he wil. For I speke noght bot that he settis on my tung; als the pen dos noght withouten the writer. Swyftly wrytand, for the vertu of goddes inspiracioun is noght for to thynk with mons study, that he schewes til other of the purete of heven; that es some for to com that he wrytes.”— Old Psalter.

Verse 1. My heart is enditing a good matter — I am about to utter, not rash, vain, or foolish, much less false words, but such as proceed from my very heart, and most cordial affections; and are the result of my most deliberate and serious thoughts: things not only pleasant and delightful, and fit for the nuptial solemnity here intended, but excellent, as the word bwc, tob, often signifies: or holy and spiritual, as it is most commonly used: things heavenly and divine, and full of majesty, as is manifest from the matter of the Psalm. Surely this magnificent preface is too sublime and spiritual for such a carnal and earthly subject as Solomon’s marriage with Pharaoh’s daughter. The word vjr, rachash, here rendered is enditing, properly means boiling, or bubbling up, and is here used metaphorically, for meditating deeply, with fervour and vehemency, in allusion either to water boiled over a fire, or else springing forth from a fountain. I will speak of the things I have made — Hebrew, yc[m, magnasi, my work, or composition; touching the king — The King Messiah and his government. The Hebrew, Ëlml, lemelech, is literally, to the king, and the clause is translated by the Seventy, legw egw ta erga mou tw basilei, I rehearse my works to the king. My tongue is the pen of a ready writer — That is, as some interpret it, “I will recite what I have composed with so much fluency, as shall equal the style of the most skilful and diligent writer.” Or, rather, he means, I am but the pen or instrument in uttering this song. It has another and higher original, namely, the Spirit of God, by whose hand this pen is guided.

Verse 1. My heart is inditing, pouring forth a torrent of divine truths, maxims the most illustrious, and prophecies the most luminous.

1. My heart is inditing—Literally, is boiling over. I am full of my subject. A good matter—A pleasant word, or discourse, equal to “a song of loves,” in the title. Which I have made touching the king—Literally, I am speaking my words to the king; that is, the king is my theme, or, I dedicate my works to him. Ready writer—A rapid scribe, an expert. Verse 1 is a dedicatory introduction.

V. 2. Fairer-Than all other men: which is most true of Christ; but not of Solomon; whom many have excelled, in holiness and righteousness, which is the chief part of the beauty celebrated in this psalm. Grace-God hath plentifully poured into thy mind and tongue the gift of speaking wisely, eloquently, and acceptably. Therefore-And because God hath so eminently qualified thee for rule, therefore he hath blessed thee with an everlasting kingdom.

Verse 2. Thou art fairer than the children of men] By whom are these words spoken? As this is a regular epithalamium, we are to consider that the bride and bridegroom have compliments paid them by those called the friends of the bridegroom, and the companions or maids of the bride. But it seems that the whole Psalm, except the first verse, was spoken by those who are called in the title tdydy yedidoth, the beloved maids, or female companions, who begin with his perfections, and then describe hers. And afterwards there is a prophetical declaration concerning his issue. We may, therefore, consider that what is spoken here is spoken by companions of the bride, or what are called yedidoth in the title. It would be unauthenticated to say Solomon was the most beautiful man in the universe; but to the perfections of the Lord Jesus they may be safely applied.

Grace is poured into thy lips] This probably refers to his speech, or the gracious words which he spoke. Solomon was renowned for wisdom, and especially the wisdom of his conversation. The queen of Sheba came from the uttermost parts of the land to hear the wisdom of Solomon; and so far did she find him exceeding all his fame, that she said one half had not been told her: but behold, a greater than Solomon is here. No man ever spoke like this man, his enemies themselves being judges.

God hath blessed thee for ever.] This, I am afraid, could in no sense be ever spoken of Solomon; but of the man Christ Jesus it is strictly true.

Verse 2. Thou art fairer — More beautiful and amiable; than the children of men — Than all other men. Which is most true of Christ, but not of Solomon; whom many have excelled, if not in wisdom, yet in holiness and righteousness, which is the chief part of the beauty celebrated in this Psalm. Grace is poured into thy lips — God hath plentifully poured into thy mind and tongue the gift of speaking wisely, eloquently, and acceptably, so as to find grace with, and communicate grace to, the hearers. This was in some sort true of Solomon, but far more eminently of Christ, Isaiah 50:4; Luke 4:22; John 7:46. The former clause refers to his inward perfections, and this to his ability and readiness to communicate them to others. Therefore God hath blessed thee, &c. — The psalmist does not mean that the beauty and grace, now mentioned, were the meritorious cause of the blessings which he speaks of, for they were the free gifts of God, and therefore, properly speaking, the effects and not the cause of God’s blessing. But the sense of the clause is, Because God hath so eminently adorned and qualified thee for rule, therefore he hath intrusted and blessed thee with an everlasting kingdom.

Ver. 2. Thou art fairer than the children of men, in point of regal splendour, virtue, and wisdom. Targum, Thou art fairer, oh King Messiah.

2. Thou art fairer—The poet strikes at once into the heart of his theme, the king; and first, of his person. Grace is poured into thy lips— “Grace,” in the sense of benignity, kindness, favour. From the beauty of his person the description rises to the beauty or loveliness of his character, evidenced by his words or discourse. Ecclesiastes 10:12. Therefore— Because of this faultless character. God hath blessed thee for ever—The most comprehensive expression for happiness and prosperity.

V. 3. Thy sword-To smite thine enemies. And the sword is here put for all his arms, as it is in many other places.

Verse 3. Gird thy sword upon thy thigh, O most mighty] This clause should be translated, O hero, gird thy sword upon thy thigh! This, I think, cannot be spoken of Solomon. He was not a warlike prince: he never did any feats of arms. It has been said he would have been a warrior, if he had had enemies; it might have been so: but the words more properly apply to Christ, who is King of kings, and Lord of lords; whose sword with two edges, proceeding from his mouth, cuts all his adversaries to pieces. With thy glory and thy majesty.] Be as war-like as thou art glorious and majestic. Solomon’s court was splendid, and his person was majestic. These words may be well said of him. But the majesty and glory of Christ are above all: he is higher than all the kings of the earth; and has a name above every name; and at it every knee shall bend, and every tongue confess.

Verses 3, 4. Gird thy sword upon thy thigh, O most Mighty — “Having described the beauty and eloquence of the king, the prophet now proceeds to set forth his power, and to arm him as a warrior for the battle.” The sword of the Messiah, which is here put, by a synecdoche, for all his arms, is his Word, which, in the language of St. Paul, is said to be quick and powerful, and sharper than any two-edged sword, and is represented by St. John as a sharp two-edged sword coming out of his mouth, Hebrews 4:12; Revelation 1:19. With this he smites his enemies, and with this he subdues the nations, and enlarges and establishes his kingdom, both in the earth and in the hearts of his people. With thy glory and thy majesty — Or, which is thy glory and thy majesty; that is, which sword or word is the great instrument of maintaining and spreading thy honour, glory, and kingdom. Or, as Bishop Patrick paraphrases the clause, “Appear like thyself in such splendour and majesty, as may serve for an emblem of that most illustrious power and sovereign authority, wherein the omnipotent Lord of all the world shall show himself among men.” And in thy majesty — Being thus magnificently girt and armed; ride prosperously — March on speedily and successfully against thine enemies; because of truth, &c. — Hebrew, tma rbd l[, gnal debar emeth, upon the word of truth, that is, the gospel; which is called the word of truth, Ephesians 1:13, and may no less truly be called the word of meekness, because it is not delivered with terror, as the law was at Sinai, but meekly and sweetly; and the word of righteousness, because it brings in everlasting righteousness, and strongly excites all men to the practice of righteousness and holiness. And so the gospel is compared to a horse or chariot, upon which Christ is said to ride, when the gospel is preached, and carried about from place to place. And this may be here added, to show the great difference between the kingdoms of the world, which are managed and governed with outward pomp and glory, and the kingdom of Christ, which is a spiritual kingdom, not of this world, and like the spouse, mentioned verse 13: all glorious within, as consisting in spiritual graces and virtues, truth, meekness, and righteousness. And thy right hand shall teach thee terrible things — Thou shalt do great and glorious exploits, which shall be terrible to thine enemies, as the next verse explains it, and this not by great forces, and the assistance of others, but by thine own single power, Isaiah 63:3. But the phrase, thy right hand shall teach thee, is not to be taken properly, for so he taught his hand, not his hand him; but the meaning is, that his hand should show him, discover, and work before him. The LXX. render it, odhghsei se qaumastwv, thy right hand shall guide, or direct thee wonderfully.

Ver. 3. Gird on thy sword. Solomon had indeed a sword, but he engaged not in wars; nor had he occasion, except to quell revolts by some of his officers in old age. But Christ has a sword with two edges.

3. Gird thy sword—He proceeds to describe the king as a conqueror. This has been supposed to be inapplicable to Solomon, whose reign was peaceful. 1 Kings 4:25. But after the death of David, Syria-Zobah and Edom, two powerful nations, which David had subdued with difficulty, revolted. 1 Kings 11:14-25. Moreover, the sword belonged to the rank of the king as an emblem of power, courage, and victory. O most mighty—O mighty one. “Most” is not in the text. The title applies to one mighty in deeds, especially in war. Thy glory and thy majesty—Kingly attributes, generally ascribed to God, as Psalm 21:5.

V. 4. And-Being thus magnificently girt and armed. Ride-March on speedily and successfully against thine enemies. The word-That is, the gospel: which is called the word of truth, Ephesians 1:13, and may no less truly be called the word of meekness, because it is not delivered with terror, as the law was at Sinai, but meekly and sweetly; and the word of righteousness, because it brings in everlasting righteousness, and strongly excites all men to the practice of righteousness and holiness. And so the gospel is compared, to an horse or chariot, upon which Christ is said to ride, when the gospel is preached, and carried about from place to place. Teach thee-Thou shalt do exploits, which shall be terrible to thine enemies. But the phrase, thy right hand shall teach thee, is not to be taken properly; the meaning is, his hand should shew him, discover and work before him.

Verse 4. In thy majesty ride prosperously] These words cannot be spoken of Solomon; they are true only of Christ. His riding is the prosperous progress of his Gospel over the earth. He uses no sword but the sword of the Spirit; and what religion, system of truth, pretended or real, ever made such progress as the religion of Christ has done, without one sword being ever drawn to propagate it from the first introduction of Christianity to the present time? His Gospel is TRUTH, proclaiming HUMILITY, hwn[ anvah, and RIGHTEOUSNESS. This, indeed, is the sum of the Gospel; and an epitome of its operations in the hearts of men. 1. The Gospel is a revelation of eternal TRUTH, in opposition to all false systems of religion, and to all figurative and ceremonial representations of the true religion. It is truth concerning GOD, his NATURE, and his WORKS. It is truth concerning MAN, his ORIGIN, his INTENTS, his DUTIES, and his END. It is truth in what it says concerning the natural, the moral, and the invisible world. 2. It teaches the doctrine of meekness or HUMILITY; opposes pride and vain glory; strips man of his assumed merits; proclaims and enforces the necessity of humiliation or repentance because of sin, humiliation under the providential hand of God, and humility in imitation of the character of the Lord Jesus Christ throughout life. 3. The Gospel teaches RIGHTEOUSNESS: shows the nature of sin, wrong, injustice, transgression, &c.; works righteousness in the heart; and directs and influences to the practice of it in all the actions of life. The Gospel leads him who is under its influences to give to all their due; to GOD, to his neighbour, to himself. And it is by the propagation of truth, humility, and righteousness, that the earth has become so far blessed, and the kingdom of Christ become extended among men.

And thy right hand shall teach thee terrible things.] The Chaldee is different: “And the Lord will teach thee to perform terrible things by thy right hand.” The Arabic: “And with admiration shall thy right hand direct thee.” The Septuagint: “And thy right hand shall lead thee wonderfully.” To the same purpose are the Vulgate, Anglo-Saxon, and the old Psalter. The meaning is, Nothing shall be able to resist thee, and the judgments which thou shalt inflict on thine enemies shall be terrible.

Verses 3, 4. Gird thy sword upon thy thigh, O most Mighty — “Having described the beauty and eloquence of the king, the prophet now proceeds to set forth his power, and to arm him as a warrior for the battle.” The sword of the Messiah, which is here put, by a synecdoche, for all his arms, is his Word, which, in the language of St. Paul, is said to be quick and powerful, and sharper than any two-edged sword, and is represented by St. John as a sharp two-edged sword coming out of his mouth, Hebrews 4:12; Revelation 1:19. With this he smites his enemies, and with this he subdues the nations, and enlarges and establishes his kingdom, both in the earth and in the hearts of his people. With thy glory and thy majesty — Or, which is thy glory and thy majesty; that is, which sword or word is the great instrument of maintaining and spreading thy honour, glory, and kingdom. Or, as Bishop Patrick paraphrases the clause, “Appear like thyself in such splendour and majesty, as may serve for an emblem of that most illustrious power and sovereign authority, wherein the omnipotent Lord of all the world shall show himself among men.” And in thy majesty — Being thus magnificently girt and armed; ride prosperously — March on speedily and successfully against thine enemies; because of truth, &c. — Hebrew, tma rbd l[, gnal debar emeth, upon the word of truth, that is, the gospel; which is called the word of truth, Ephesians 1:13, and may no less truly be called the word of meekness, because it is not delivered with terror, as the law was at Sinai, but meekly and sweetly; and the word of righteousness, because it brings in everlasting righteousness, and strongly excites all men to the practice of righteousness and holiness. And so the gospel is compared to a horse or chariot, upon which Christ is said to ride, when the gospel is preached, and carried about from place to place. And this may be here added, to show the great difference between the kingdoms of the world, which are managed and governed with outward pomp and glory, and the kingdom of Christ, which is a spiritual kingdom, not of this world, and like the spouse, mentioned verse 13: all glorious within, as consisting in spiritual graces and virtues, truth, meekness, and righteousness. And thy right hand shall teach thee terrible things — Thou shalt do great and glorious exploits, which shall be terrible to thine enemies, as the next verse explains it, and this not by great forces, and the assistance of others, but by thine own single power, Isaiah 63:3. But the phrase, thy right hand shall teach thee, is not to be taken properly, for so he taught his hand, not his hand him; but the meaning is, that his hand should show him, discover, and work before him. The LXX. render it, odhghsei se qaumastwv, thy right hand shall guide, or direct thee wonderfully.

4. Ride prosperously—The figure is that of a conqueror in his war chariot. Because of truth and meekness and righteousness—It is better to understand this as referring to the issue or object of the war in the sense of “in the cause of truth,” etc., as in Psalm 79:9. We may suppose Solomon to have quelled the rebellion, (verse 3,) to which allusion is here made. But the language is Messianic. The war is not carnal, but spiritual, 2 Corinthians 10:4. See Revelation 19:11-16. The Christian war is for and in truth, meekness, and righteousness.

V. 5. Arrows-The same with the sword, and this is no other than his word, which is sharp and powerful, and pierceth the hearts of men. The kings-Of thine enemies. Fall-Prostrate at thy feet, after the manner of conquered persons.

Verse 5. Thine arrows are sharp] The arrows here may mean the convictions produced in the hearts of men by the preaching of the Gospel. The King is God himself; his enemies are sinners of all sorts. The people, the Jews, thousands of whom were pricked in their hearts under the preaching of Peter and others. All fall before Christ; those who received the word rose again by repentance and faith; those who did not, fell down-all down!

Verse 5. Thine arrows are sharp, &c. — The allusion to an earthly conqueror is still continued. The arrows mean the same with the sword, both denoting the instruments wherewith he conquers his enemies; which are the truths, precepts, threatenings, promises, &c., of his word. These, when accompanied by the influences of the Holy Spirit, are sharp and powerful, and pierce the hearts of men with conviction of sin, shame, and sorrow, producing frequently terror, dismay, and exquisite distress for a time, till sinners are humbled, subdued, and reconciled. In the heart of the king’s enemies — Of thine enemies, the third person being put for the second, as is frequently done in prophetical writings; and the word king being here brought in probably to describe the persons against whom the arrows are shot, and the reason thereof, because they were enemies of his kingdom, and would not be subject to him. Whereby the people fall under thee — Either slain by thine arrows, or prostrate at thy feet, after the manner of conquered persons. Those that were by nature enemies are thus wounded, in order to their being reduced, reconciled, and made subject to this king; and those that persist in their enmity, in order to their being ruined and destroyed. The arrows of God’s terrors are sharp in their hearts, that they may so fall under him as to be made his footstool, Psalm 110:1; that, as they would not submit to his golden sceptre, and have him to reign over them, they may be broken by his iron rod, and slain before him.

Ver. 5. Thine arrows are sharp. As Solomon had no war, this prophecy refers to Christ, who fights against Jews and Romans, and all the enemies of the church, with the sharp sword that goes out of his mouth.

5. The people fall—There is no withstanding the power of the war-king. His enemies submit and return to duty, or perish. See Psalm 2, and 110.

V. 6. O God-It is evident, that the speech is still continued to the same person whom he calls king, ver. 1,11, and here God, to assure us that he doth not speak of Solomon, but a far greater king, who is not only a man, but the mighty God, Isaiah 9:6. A right scepter-Thou rulest with exact righteousness and equity.

Verse 6. Thy throne, O God, is for ever] ועד µlw[ אלהים Ëask kisacha Elohim olam vaed. “O God, thy throne is for ever, and eternal!” The word Elohim here is the very first term or name by which the Supreme God has made himself known to the children of men. See Genesis 1:1; and this very verse the apostle, Hebrews 1:8, has applied to Jesus Christ. On this I shall make a very short remark, but it shall be conclusive: If the apostle did not believe Jesus Christ to be the true and eternal God, he has utterly misapplied this Scripture.

The translation in the old Psalter, and the paraphrase will, on this controverted text, be considered of some importance: Thi settil God in werld of werlde: wande of ryghtyng wande of thi kyngedome. Here he loues [celebrates] God Crist —— of dome. Thi settil of demyng and of kynges pouste. God es werld of werld for al that he demes es noght chaunged and that byfalles the, for the wande that es ceptre and the governyng of thi kyngdom es wande of ryghtyng, that ryghtes croked men this es the wand of goddes evenes that ay es ryght and never croked that reules ryghtwis men and smytes wiked men. The reader will observe a blank space between the word Crist and of dome: it is the same in the original. A word has been so carefully erased with the scalpel in the above place, that not a vestige of a letter is left. From the following words I should suspect it to have been kynge or lard. Here he praises God, Christ, king of judgment. However this may be, it is evident that this ancient commentator understood the word God to be applied to Christ. I have given the sentence as it is pointed in the original.

Verse 6. Thy throne, O God, &c. — It is evident that the speech is still continued to the same person whom he calls king, verses 1, 11; and here God, to assure us that he doth not speak of Solomon, but of a far greater king, who is not only a man, but the mighty God, Isaiah 9:6. For though the name Elohim, or God, be sometimes given in Scripture to some creatures, yet, in those cases, it is always clogged with some diminishing expression, signifying that they are only made, or called gods, and that only for a certain time and purpose; (see Exodus 4:16, and 7:1; Psalm 82:6; and it is nowhere put simply and absolutely for any person but him, who is God, blessed for ever, Romans 9:5. Is for ever and ever — Namely, properly, and in thine own person, in which, as he lives for ever, so he must necessarily reign for ever; whereas David, whose throne was said to be established for ever, 2 Samuel 7:16, was a mortal man, and therefore that promise was not intended of, nor could be fulfilled in, his person, without including his seed, and especially the Messiah. And, as he here gives to the Messiah the name of God, which was never given to David nor Solomon, so he ascribes an everlasting kingdom to him, in such a sense as was never given to them. So Daniel 2:44, and 7:14. The sceptre of thy kingdom is a right sceptre — The sceptres of earthly princes are often swayed with great injustice and manifold iniquities, which lay the foundation of their overthrow; but thou rulest with exact righteousness and equity, and therefore thy throne is established, Proverbs 16:12.

Ver. 6. Thy throne, oh God, is for ever and ever. The word µyhla Elohim, in the plural, is here applied to the king whose praise the psalmist celebrates. But this cannot be Solomon, for the word in the plural form is never applied to any creature individually, whether angel or man. It is several times metaphorically applied to judges, rulers, or princes, in their collective capacity, as Psalm 82:6; but never individually. Manoah said of the angel, Judges 13:22, “We shall surely die, because we have seen ELOHIM.” But the angel there is the same as in Genesis 22:11, JEHOVAH, the Angel of the covenant. St. Paul adduces this passage expressly to prove the divinity of Christ, Hebrews 1:8, 9; and it does not admit of any other interpretation.

6, 7. From the king in war, (verses 3-5,) the poet now turns to the king in peace—his rank and the quality and perpetuity of his government. Thy throne, O God—The title “God,” µyhla, could apply to Solomon only in the theocratic sense, as the representative of God, or, as Calvin says, “because God hath imprinted some mark of his glory in kings,” and thus the same title is sometimes used. Exodus 7:1; Psalm 81:1, 6; compare John 10:34. But the historic view falls far into the background, and the language passes clearly into the typically prophetic, as quoted in Hebrews 1:8, where see note. Messiah, not Solomon, is now the theme. God, thy God—This, as Perowne says, makes a distinct personality of this theocratic king from God himself. The pronoun refers to Messiah, the perpetuity of whose throne is for ever and ever, or to eternity and eternity, applying to David’s throne only as a type, 2 Samuel 7:16, Psalm 89:36, and as it merges and reappears in Christ. Acts 2:30. The terms right, righteousness, hatest wickedness, are characteristic of the king and government, and are a pledge that sin will be punished and obedience lovingly rewarded—two elements of all perfect government and of the gospel kingdom. John 3:35, 36; 2 Thessalonians 1:7-10. Anointed thee with the oil of gladness—Not as a coronation ceremony, but as a token of joy and the reward of a righteous administration, as the therefore, stating the reason of this anointing, and the past tense of the verbs, indicate. Fellows—Thy companions, associates. See this fulfilled in Solomon, 1 Kings 3:12, and 4:30, 31; and in Christ, Ephesians 1:20-22; Philippians 2:9.

V. 7. Therefore-Therefore God hath exalted thee far above all men and angels, to a state of joy and endless glory at his right hand; which is fitly compared by the oil of gladness. Thy God-According to thy human nature, John 20:17, though in respect of thy Divine nature, thou art his fellow, Zechariah 13:7, and his equal, Philippians 2:6, and one with him, John 10:30. Oil-So called, because it was a token of gladness, and used in feasts, and other solemn occasions of rejoicing. Fellows-Above all them who partake with thee in this unction: above all that ever were anointed for priests or prophets, or kings.

Verse 7. Oil of gladness] As an evidence that all causes of mourning, sorrow, and death, were at an end; as in the state of mourning the ancients did not anoint themselves.

I have mentioned above that the author of the Epistle to the Hebrews, Hebrews 1:8, 9, quotes Psalm 45:6, 7, of this Psalm. I shall subjoin the substance of what I have written on these verses in that place:—

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Verse 7. Thou lovest righteousness, &c. — Thou not only doest that which is good, and avoidest that which is evil, which even bad princes and men may do, and often actually do for political and prudential reasons; but thou doest these things from a pure and internal principle, from a sincere and most fervent love of righteousness, and an implacable hatred of all wickedness. The Lord Jesus has made it appear, by the holiness of his life, the merit of his death, and the great design of his gospel, that he loves righteousness; for by his example, his satisfaction, his precepts, and the influences of his grace and Spirit, he has brought in an everlasting righteousness: and his hatred to wickedness is equally manifest, for never did God’s hatred to sin appear so fully as in the sufferings of Christ. Therefore God, thy God — According to thy human nature, John 20:17; though in respect of thy divine nature thou art his fellow, Zechariah 13:7, and one with him, John 10:30. Hath anointed thee — Because thou hast given so many and great proofs of thy love to righteousness, and of thy hatred to sin; and that not only by the constant course of thy life, but also, and especially, by thy death and passion, therefore God hath raised and exalted thee far above all men and angels, to a state of joy and endless glory at his right hand: which is fully expressed by the oil of gladness. For anointing doth not always signify the conferring of inward gifts and endowments, but sometimes only the designation or inauguration of a person to some high dignity or employment, as Ezekiel 28:14, and elsewhere. This seems to be the true sense of the clause, and is, for substance, the same thing which is expressed in other words, Philippians 2:8-10, namely, the glorious exaltation of Christ, in reward of his obedience unto death. It is true, however, that Christ, as man and Mediator, in order that he might govern his kingdom in that perfectly righteous manner here intended, was anointed by God with his Holy Spirit, in a peculiar manner; was endowed with gifts and graces above his fellows, above all those that ever were anointed, whether prophets, priests, or kings, whether men or angels; to the comfort and refreshment, not only of his own heart, but of the hearts of all his people. For it pleased the Father that in him, should all fulness dwell, and that out of his fulness his people should receive grace upon grace.

Ver. 7. The oil of gladness above thy fellows. God gave not the Spirit to the Messiah by measure; he had a name of glory and exaltation above every name. He is heir of all things, and Mediator between God and man.

6, 7. From the king in war, (verses 3-5,) the poet now turns to the king in peace—his rank and the quality and perpetuity of his government. Thy throne, O God—The title “God,” µyhla, could apply to Solomon only in the theocratic sense, as the representative of God, or, as Calvin says, “because God hath imprinted some mark of his glory in kings,” and thus the same title is sometimes used. Exodus 7:1; Psalm 81:1, 6; compare John 10:34. But the historic view falls far into the background, and the language passes clearly into the typically prophetic, as quoted in Hebrews 1:8, where see note. Messiah, not Solomon, is now the theme. God, thy God—This, as Perowne says, makes a distinct personality of this theocratic king from God himself. The pronoun refers to Messiah, the perpetuity of whose throne is for ever and ever, or to eternity and eternity, applying to David’s throne only as a type, 2 Samuel 7:16, Psalm 89:36, and as it merges and reappears in Christ. Acts 2:30. The terms right, righteousness, hatest wickedness, are characteristic of the king and government, and are a pledge that sin will be punished and obedience lovingly rewarded—two elements of all perfect government and of the gospel kingdom. John 3:35, 36; 2 Thessalonians 1:7-10. Anointed thee with the oil of gladness—Not as a coronation ceremony, but as a token of joy and the reward of a righteous administration, as the therefore, stating the reason of this anointing, and the past tense of the verbs, indicate. Fellows—Thy companions, associates. See this fulfilled in Solomon, 1 Kings 3:12, and 4:30, 31; and in Christ, Ephesians 1:20-22; Philippians 2:9.

V. 8. Myrrh-Wherewith they used to perfume their garments: this may denote those glorious and sweet smelling virtues, which, as they were treasured up in Christ’s heart, so did they manifest themselves outwardly, and give forth a grateful smell, in the whole course of his life and actions. Palaces-The king is here supposed to reside in his ivory palaces, and his garments are so fragrant, that they not only perfume the whole palace in which he is; but the sweet favour is perceived by those that pass by them, all which is poetically said, and with allusion to Solomon’s glorious garments and palaces. The heavenly mansions, may not unfitly be called ivory palaces, as elsewhere in the same figurative manner they are said to be adorned with gold and precious stones, from which mansions Christ came into the world, into which Christ went, and where he settled his abode after he went out of the world, and from whence he poured forth all the fragrant gifts and graces of his spirit, although there is no necessity to strain every particular circumstance in such poetical descriptions; for some expressions may be used, only as ornaments, as they are in parables; and it may suffice to know, that the excellencies of the king Christ are described by things which earthly potentates place their glory. Whereby-By the sweet smell of thy garments out of those ivory palaces, or the effusion of the gifts and graces of thy spirit from heaven; which as it is a great blessing to those who receive them, so doth it rejoice the heart of Christ, both as it is a demonstration of his own power and glory, and as it is the instrument of bringing souls to God. Made thee-Thou art made glad.

Verse 8. Thy throne, O God, is for ever and ever.—If this be said of the Son of God, i.e., Jesus Christ, then Jesus Christ must be God; and indeed the design of the apostle is to prove this. The words here quoted are taken from Psalm 45:6, 7, which the ancient Chaldee paraphrast, and the most intelligent rabbins, refer to the Messiah. On the third verse of this Psalm, ‘Thou art fairer than the children of men,’ the Targum says: ‘Thy beauty, ajyvm aklm malca Meshicha, O King Messiah, is greater than the children of men.’ Aben Ezra says: ‘This Psalm speaks of David, or rather of his Son the Messiah, for this is his name, Ezekiel 34:24: And David my servant shall be a prince over them for ever.’ Other rabbins confirm this opinion.

“This verse is very properly considered a proof, and indeed a strong one, of the divinity of Christ; but some late versions of the New Testament have endeavoured to avoid the evidence of this proof by translating the word thus: ‘God is thy throne for ever and ever;’ and if this version be correct, it is certain that the text can be no proof of the doctrine. Mr. Wakefield vindicates this translation at large in his History of Opinions; and o Qeov being the nominative case is supposed to be sufficient justification of this version. In answer to this it may be stated that the nominative case is often used for the vocative, particularly by the Attics, and the whole scope of the place requires it should be so used here; and with due deference to all of a contrary opinion, the original Hebrew cannot be consistently translated any other way; ועד µlw[ אלהים Ëask kisacha Elohim olam vaed, ‘Thy throne, O God, is for ever and to eternity.’ It is in both worlds, and extends over all time, and will exist through all endless duration. To this our Lord seems to refer, Matthew 28:18: ‘All power is given unto me, both in HEAVEN and EARTH.’ My throne, i.e., my dominion, extends from the creation to the consummation of all things. These I have made, and these I uphold; and from the end of the world, throughout eternity, I shall have the same glory-sovereign unlimited power and authority, which I had with the Father before the world began; John 17:5. I may add that none of the ancient Versions has understood it in the way contended for by those who deny the Godhead of Christ, either in the Psalm from which it is taken, or in this place where it is quoted. Aquila translates אלהים Elohim, by Qee, O God, in the vocative case; and the Arabic adds the sign of the vocative [Arabic] ya, reading the place thus: [Arabic] korsee yallaho ila abadilabada, the same as in our Version. And even allowing that o Qeov here is to be used as the nominative case, it will not make the sense contended for without adding esti to it, a reading which is not countenanced by any Version, nor by any MS. yet discovered. Wiclif, Coverdale, and others, understood it as the nominative, and translated it so; and yet it is evident that this nominative has the power of the vocative: Forsothe to the sone God thi troone into the world of worlde: a gerde of equite the gerde of thi reume. I give this, pointing and all, as it stands in my old MS. Bible. Wiclif is nearly the same, but is evidently of a more modern cast: But to the sone he seith, God thy trone is unto the world of world, a gherd of equyte is the gherd of thi rewme. Coverdale translates it thus: ‘But unto the sonne he sayeth: God, thi seate endureth for ever and ever: the cepter of thy kyngdome is a right cepter.’ Tindal and others follow in the same way, all reading it in the nominative case, with the force of the vocative; for none of them has inserted the word esti is, because not authorized by the original; a word which the opposers of the Divinity of our Lord are obliged to beg, in order to support their interpretation.

“A sceptre of righteousness.—The sceptre, which was a sort of staff or instrument of various forms, was the ensign of government, and is here used for government itself. This the ancient Jewish writers understand also of the Messiah.

“

Verse 8. All thy garments smell of myrrh, &c. — Wherewith they used to perfume their garments, Genesis 27:27. This may denote those glorious and sweet-smelling virtues, which, as they were treasured up inwardly in Christ’s heart, so did they manifest themselves outwardly, and give forth a grateful smell in the whole course of his life and actions; his doctrine also was a sweet savour unto God and men, 2 Corinthians 2:14, 15. Out of the ivory palaces — The king is here supposed to reside in his ivory palaces, and his garments are so fragrant that they not only perfume the whole palace in which he is, but the sweet savour is perceived by those that pass by them; all which is poetically said, and with allusion to Solomon’s glorious garments and palaces. The heavenly mansions may not unfitly be called ivory palaces, as elsewhere, in the same figurative manner, they are said to be adorned with gold and precious stones; from which mansions Christ came into the world; into which Christ went, and where he settled his abode after he went out of the world; and from whence he poured forth all the fragrant gifts and graces of his Spirit. Although there is no necessity to strain every particular circumstance in such poetical descriptions; for some expressions may be used only as ornaments, as they are in parables; and it may suffice to know, that the excellences of the King Christ are described by things in which earthly potentates place their glory. Whereby they have made thee glad — Or, thou art made glad by the sweet smell of thy garments out of those ivory palaces, or the effusion of the gifts and graces of thy Spirit from heaven; which, as it is a great blessing to those who receive them, so doth it rejoice the heart of Christ, both as it is a demonstration of his own power and glory, and as it is the instrument of bringing souls to God.

Ver. 8. Ivory palaces. The walls of palaces were sometimes cased with polished ivory.

8, 9. The description of the king culminates in these verses. He has been praised as a man, as a warrior, as a ruler, and now as bridegroom. The scene supposes the bridegroom issuing from the palace attended by musical bands to welcome and escort him to the queen. Thy garments smell of myrrh—Literally, All thy garments myrrh, aloes, and cassia, as if the substance of his garments was of costly aromatics. The Orientals are lavish of perfumery, especially on festive occasions, upon their persons, clothes, beds, and apartments. Song of Solomon 1:3; 4:11, 16. The Hebrews obtained it mostly from Southern Arabia. Ivory palaces—Palaces inlaid with ivory, or adorned with ivory furniture. 1 Kings 22:39; Amos 3:15. Such seems to have been the “tower of David, builded for an armory,” (Solomon’s Song 4:4; 7:4,) situated at the northeast corner of Zion, “at the turning of the wall.” (Nehemiah 3:19.) The same is probably the edifice called, 1 Kings 7:2, “the house of the forest of Lebanon.” which was built by Solomon. See also Isaiah 22:8. The reader must not confound this with the so-called “tower, or castle, of David,” on the northwest corner of Zion, near the Jaffa gate. See note on Psalm 48:12. Whereby they have made thee glad—The Hebrew is somewhat obscure from the doubtful meaning of ynm, (minnee,) translated “whereby.” Some take it as they do nm, (min,) with paragogic yod, (y) and read from the ivory palaces, therefrom they rejoice thee. Others take it as a proper noun for Minni, a province of Armenia, (Jeremiah 51:27,) but in Jeremiah’s time subject to Media. and read, from palaces adorned with Armenian ivory they make thee glad. Others still regard it as an apocopated form of the plural µynm, (minneem,) which word in Psalm 150:4 is translated stringed instruments, and read, Out of the ivory palaces with stringed instruments they delight thee, which is the more common and probable interpretation.

V. 9. Among-Among them that attend upon thy spouse, as the manner was in nuptial solemnities. As the queen is the church in general, and so these honourable women are particular believers, who are daily added to the church, Acts 2:47. And although the church is made up of particular believers, yet she is distinguished from them, for the decency of the parable. And these believers may be said to be Kings daughters, because among others, many persons of royal race embraced the faith, and because they are in a spiritual sense, Kings unto God, Revelation 1:6. Right hand-The most honourable place. Ophir-Clothed in garments made of the choicest gold. By which he designs the graces wherewith the church is accomplished.

Verse 9. Thou hast loved righteousness.—This is the

characteristic of a just governor; he abhors and suppresses iniquity; he countenances and supports righteousness and truth. “Therefore God, even thy God.—The original, dia toutou ecrise de, o Qeov, o Qeov sou, may be thus translated: ‘Therefore, O God, thy God hath anointed thee.’ The form of speech is nearly the same with that in the preceding verse; but the sense is sufficiently clear if we read: ‘Therefore God, thy God, hath anointed thee,’ &c. “With the oil of gladness.—We have often had occasion to remark that anciently kings, priests, and prophets, were consecrated to their several offices by anointing, and that this signified the gifts and influences of the Divine Spirit. Christ, o Cristov, signifies The anointed One, the same as the Hebrew Messiah; and he is here said to be ‘anointed with the oil of gladness above his fellows.’ None was ever constituted prophet, priest, and king, but himself: some were kings only, prophets only, and priests only; others were kings and priests, or priests and prophets, or kings and prophets; but none had ever the three offices in his own person but Jesus Christ; and none but himself can be a King over the universe, a Prophet to all intelligent beings, and a Priest to the whole human race. Thus he is infinitely exalted beyond his fellows-all that had ever borne the regal, prophetic, or sacerdotal offices.

“Some think that the word metocouv, fellows, refers to believers who are made partakers of the same Spirit, but cannot have its infinite plenitude. The first sense seems the best. Gladness is used to express the festivities which took place on the inauguration of kings,” &c.

Verse 8. All thy garments smell of myrrh] The Asiatics are very partial to perfumes; every thing with them is perfumed, and especially their garments. And the ivory palaces mentioned are the wardrobes inlaid with ivory, in which their numerous changes of raiment were deposited. Myrrh and aloes are well known; cassia is probably the bark or wood of the cinnamon tree. These with frankincense, galbanum and other odoriferous drugs, were and are frequently used in the perfumes of the Asiatic nations. Whereby they have made thee glad.] Referring to the effect of strong perfumes refreshing and exhilarating the spirits.

Verse 9. Kings’ daughters were among] Applied to Solomon, these words have no difficulty. We know he had seven hundred wives, princesses; and the mention of those here may be intended only to show how highly respected he was among the neighbouring sovereigns, when they cheerfully gave him their daughters to constitute his harem. If we apply it to Solomon’s marriage with the daughter of the king of Egypt, it may signify no more than the princesses and ladies of honour who accompanied her to the Israelitish court. Applied to Christ, it may signify that the Gospel, though preached particularly to the poor, became also the means of salvation to many of the kings, queens, and nobles, of the earth. The Chaldee interprets the queen standing at his right hand, by the law; and the honourable women, by the different regions and countries coming to receive that law from his right hand. Perhaps by kings’ daughters may be meant different regions and countries, which are represented as constituting the families of potentates. Whole nations shall be converted to the Christian faith; and the queen-the Christian Church, shall be most elegantly adorned with all the graces and good works which at once constitute and adorn the Christian character.

Verse 9. Kings’ daughters were among thy honourable women — Among them that attend upon thy spouse, as the manner was in nuptial solemnities. As the queen is the church in general, so these honourable women are particular believers, who are daily added to the church, Acts 2:47. And although the church is made up of particular believers, yet she is distinguished from them for the decency of the parable, as the whole is often distinguished in our minds from the parts of which it consists, and as the daughters of Jerusalem are distinguished from the spouse in the book of Canticles, though the spouse (the church) be wholly made up of them. And these believers may be said to be kings’ daughters, because, among others, many persons of royal race embraced the faith, and because they are, in a spiritual sense, kings unto God, Revelation 1:6. On thy right hand — The most honourable place; did stand the queen — In the posture of a servant; to show that although she is a queen, yet she is also his subject to serve and obey him. Or, rather, as hbxn, nitzebah, signifies, is placed, or seated, which seems more agreeable to the dignity of a queen, 1 Kings 2:19, and of a spouse at the nuptial solemnity. In gold of Ophir — Clothed in the richest garments, made of the choicest gold; by which he designs the graces wherewith the church is adorned.

Ver. 9. Kings’ daughters were among thy honourable women. The rabbins, and most of the christian fathers, expound the remaining verses of the marriage of Solomon with Pharaoh’s daughter; and our Poole admits that this idea does not diminish the glory of the Messiah. It is usual with the prophets, by things which are near, to speak of Christ, and of the glory of his kingdom.

9. Kings’ daughters—Historically the description here given could apply only to Solomon. Queen—The word means bride, or queen consort. Right hand—The place of honour, 1 Kings 2:19. In gold of Ophir— With garments trimmed and decorated with gold. Where Ophir was is not known. It was a country reached only by sea, and hence known only to the Tyrians, and to the Hebrews in David’s time through them.

V. 10. Hearken-The prophet having hitherto spoken to the bridegroom, now addresseth his speech to the bride. O daughter-He speaks like an elder person, and as her spiritual father and counsellor. Incline-He uses several words, signifying the same thing, to shew his vehement desire of her good. Forget-Comparatively.

Verse 10. Hearken. O daughter, and consider] This is the beginning of the address by the companions of the bride to their mistress; after having, in the preceding verses, addressed the bridegroom; or, rather, given a description of his person, qualities, and magnificence. Suppose the daughter of Pharaoh to be intended, the words import: Thou art now become the spouse of the most magnificent monarch in the universe. To thee he must be all in all. Forget therefore thy own people-the Egyptians, and take the Israelites in their place. Forget also thy father’s house; thou art now united to a new family. So shall the king-Solomon, greatly desire thy beauty-thou wilt be, in all respects, pleasing to him. And it is right thou shouldst act so; for he is now become thy lord-thy supreme governor. And worship thou him-submit thyself reverently and affectionately to all his commands.

Taken in reference to Christ and the Gospel, this is an address to the Gentiles to forsake their idolatrous customs and connexions, to embrace Christ and his Gospel in the spirit of reverence and obedience, with the promise that, if beautified with the graces of his Spirit, Christ will delight in them, and take them for his peculiar people; which has been done.

Verse 10. Hearken, &c. — The prophet, having hitherto spoken to the bridegroom, addresses himself now to the bride or queen. O daughter — He speaks like an elder person, and as her spiritual father and counsellor; Consider, and incline thine ear — He useth several words signifying the same thing, to show his serious and earnest desire of her good, and the great importance and difficulty of practising the following counsel. Forget also — Comparatively; thine own people, and thy father’s house — He alludes to the law of matrimony, Genesis 2:24, and to what Solomon said, or should have said, to Pharaoh’s daughter, to wean her from the idolatry and other vices of her father’s house. But this, as well as the rest of the Psalm, respects Christ, and is a seasonable and necessary advice and command to all persons that desire to be united to him, whether Jews or Gentiles, to cast off all their old errors and prejudices, all those superstitious, or idolatrous, or wicked opinions, or practices, which they had received by long, and ancient, and, as they might suppose, venerable tradition, from their fathers, and to give themselves up entirely to Christ to be instructed by him, to receive his doctrine, and obey his precepts, though they might seem new to them. Reader, art thou coming to Christ to give up thy name to him? Remember, thou art now entering into a new state; let old things, therefore, pass away; regard no more thy connections with earth; let the love, and, if possible, the very memory of thy former condition, be obliterated from thy mind; hate, comparatively, father and mother, and all that is dear to thee in the world; that is, love them less than Christ, and his honour, and thy interest in him, Luke 14:26.

Ver. 10. Forget also thine own people. A man must forsake father and mother, and cleave to his wife. The gentiles also must forget their kindred and their gods, to be joined to Christ, and incorporated with the Israel of God.

10. The address is henceforward to the bride. With a traceable line of historic allusion, a higher and mystical sense attaches to the descriptions. As the king was typical of Christ, so now is his bride of the Church, according to a frequent metaphor of Scripture. The personal character of the queen must here be left out. It is her relation to the king, not her piety, which gives the foundation of the metaphor. Hearken, O daughter—The address is in the familiar style of a parent or senior, like 1 John 2:1, and the threefold call for attention—hear, see, extend the ear, (or lean forward,) that you may catch the sounds better—suggests the importance of the matter to be communicated. Forget also thine own people—This is the momentous thought to which the poet had invoked so careful attention. Taking the bride to be Pharaoh’s daughter, this might be considered as an earnest exhortation to her to forsake the idolatry of her ancestors and people, and identify herself in religion and nationality with the Hebrew family. This, had she thoroughly heeded, might have had a powerful influence for good over the king’s after life. But although we may suppose her native superstition was much modified, the fact that her queenly residence was fixed outside the walls of Zion, for religious reasons, (2 Chronicles 8:11,) indicates a public disfavour to her religion. But the exhortation is to the Church, as a people called out from the world, to forsake people and kindred, even all, for Christ.

V. 11. So-So thou shalt be acceptable to thy husband; which will abundantly recompence thee, for the loss of thy father’s house. Thy Lord-As he is thy husband, and also as he is thy king, and God.

Verse 11. So shall the king greatly desire thy beauty — So shalt thou be amiable in the eyes of thy husband, and truly acceptable and dear to him, who, having purchased and betrothed thee to himself, justly requires thy whole heart, thy undivided love; and his affection, and the complacency which he will take in thee, will abundantly recompense thee for the loss of thy father’s house. For he is thy Lord — As he is thy husband, and also as he is thy King and God, he is thy Lord, and justly claims thy unlimited service and adoration: therefore worship thou him — Not only submit to his government, but give him divine honours: worship him as God and Lord. Honour the Son, in obedience to the divine command, even as thou honourest the Father: nay, in honouring the Son thou wilt honour the Father: for if thou confess that Christ is Lord and pay thy homage to him accordingly, it will be to the glory of God the Father, Philippians 2:11.

Ver. 11. Worship thou him. As a woman is required to reverence her husband, so the church, yea all the angels of God, must adore the Saviour. Kiss the Son lest he be angry, and ye perish from the way.

11. For he is thy Lord— “Lord,” here, is nwda, Adon, (often written ynda, Adonah,) which is here to be understood of Christ in its prophetic application, the bride being the Church, of which, figuratively, he is the Head and Lord. Ephesians 5:23-25. In Psalm 97:5, (see note on Psalm 97:7.) he is called “Lord of the whole earth;” and in Psalm 110:1, 5, he is specially distinguished from Jehovah, as here, by the title Adonah; and in Psalm 2:2, 6, 7, by “Messiah,” “king,” “Son of God.” Historically this verse, as to conjugal relation, must be viewed in the light of oriental custom and civilization. See Genesis 18:12; 1 Peter 3:6. Worship—Bow down to him, the eastern method of reverence to

superiors, and the appropriate form of divine worship, (Psalm 95:6,) and in its highest spiritual sense applied to Christ, Ephesians 3:14; Philippians 2:10; Hebrews 1:6.

V. 12. The daughter-The people of Tyre; as the daughter of Zion or Jerusalem, are put for their inhabitants: he mentions the Tyrians; because they among others, and before many others, were to be converted to Christ, but they are here put for all the Gentiles, whom that city fitly represents, as being the mart of the nations. A gift-To testify their homage. The rich-Of other nations.

Verse 12. The daughter of Tyre shall be there with a gift] The Tyrians shall pay tribute to thy spouse, and assist him in all his grand and magnificent operations.

As, at this time, Tyre was the greatest maritime and commercial city in the world, it may be here taken as representing those places which lay on the coasts of the sea, and carried on much traffic such as parts of Syria, Egypt, Asia Minor, Greece, Italy, France, the British Isles, &c., which first received the Gospel of Christ and were the instruments of sending it to all the other nations of the earth.

Rich among the people] The most powerful and opulent empires, kingdoms, and states, shall embrace Christianity, and entreat the favour of its Author.

Verse 12. The daughter of Tyre shall be there — That is, the people of Tyre; as the daughter of Zion or Jerusalem, is put for their inhabitants: he mentions the Tyrians, because they, among others, and before many others, were to be converted to Christ, Matthew 11:21; Mark 3:8, and 7:24; Acts 21:3-5; but they are here put for all the Gentiles, whom that city fitly represented as being the mart of the nations, as she is called Isaiah

23. 3. With a gift — To testify their homage, which was done by gifts or presents; and to procure thine and thy Lord’s favour. Even the rich — Of other nations.

Ver. 12. The daughter of Tyre. So also we read of the daughter of Zion, the daughter of Jerusalem, and the daughter of Babel. It means the virgins of those cities, and denotes the conversion of that nation to Christ. Both Greece and Carthage, to which they fled, embraced the christian faith.

12. The daughter of Tyre—A figurative expression for the people of Tyre, as the frequent phrase “daughter of Zion” is a poetic form for the inhabitants and worshippers in Zion. There is nothing improbable in the supposition that Tyre and other nations should represent themselves with valuable gifts at Solomon’s nuptials with the daughter of the powerful king of Egypt, or on the memorable occasion of the formal occupancy of her new palace. But prophetically we know this honour is to be conferred on Christ and his Church. Psalm 72:10, 11; Isaiah 49:23.

V. 13. Daughter-The spouse; so called, because she was the daughter of one king, and the wife of another. Within-In her soul. Her cloathing-She is outwardly adorned with virtuous and honourable actions.

Verse 13. The king’s daughter is all glorious within] This, in some sense, may be spoken of Solomon’s bride, the daughter of the king of Egypt; and then the expression may refer either to the cultivation of her mind, or the ornaments and splendour of her palace. The Asiatic queens, sultanas, and begums, scarcely ever appear in public. They abide in the harem in the greatest luxury and splendour; and to this, as its literal meaning, the text may possibly refer.

Her clothing is of wrought gold.] Of the most costly embroidery: her palace, and her person, are decorated in the very highest state of elegance and magnificence.

Spiritually, the king’s daughter may mean the Christian Church filled with the mind that was in Christ, and adorned with the graces of the Holy Spirit; while the whole of its outward conduct is pure and holy, ornamented with the works of faith and love, and always bringing forth the fruits of the Spirit.

Verse 13. The King’s daughter — The spouse, so called, because she was the daughter of one king, and the wife of another: intending the church of Christ; is all glorious within — In internal graces and gifts, with which she is adorned and accomplished. Her clothing is of wrought gold — Her internal perfections do not rest within her, but break forth into virtuous and honourable actions, wherewith she is adorned in the view of the world.

Ver. 13. The king’s daughter is all glorious within. In royal marriages there is a great deal of exterior splendour, in dress, jewels, crowns, equipage; but in the church, the glory of holiness is within—the adornings of godliness, and the loveliness of the christian temper.—We may here add, a versification by the late C. Wesley, never, with the exception of five verses, before printed. Its merits are incomparable. My heart is full of Christ, and longs

His rising glories to declare;

Of him I make my loftiest songs,

I cannot from his praise forbear;

My ready tongue makes haste to sing

The beauties of my heavenly King.

Fairer than all the earth-born race,

Perfect in comeliness thou art,

Replenished are thy lips with grace,

And full of love thy tender heart;

God ever blessed, we bow the knee,

And own all fulness dwells in thee.

Gird on thy thigh the Spirit’s sword,

And take to thee thy power divine;

Stir up thy strength, Almighty Lord,

All power and majesty are thine;

Assert thy worship and renown,

Oh all-redeeming God come down.

Come, and maintain thy righteous cause,

And let thy glorious toil succeed;

Dispread the victory of thy cross,

Ride on and prosper in thy deed;

Through earth triumphantly ride on,

And reign in all our hearts alone.

Terrible things thine own right hand,

Shall teach thy greatness to perform;

Who in th’ avengeful day can stand

Unshaken by thine anger’s storm;

While riding on the whirlwind’s wings,

They meet the thundering King of kings.

Sharp are the arrows of thy love,

And pierce the most obdurate heart;

Their point thine enemies shall prove,

And strangely filled with pleasing smart,

Fall down before thy cross subdued,

And feel thine arrows dipt in blood.

Lover thou art of purity,

And hatest every spot of sin;

Nothing profane can dwell with thee,

Nothing unholy or unclean,

And therefore doth thy Father own,

His glorious likeness in his Son.

Therefore he hath his Spirit shed,

Spirit of joy, and power, and grace,

Immeasurably on thy head,

Firstborn of all the chosen race;

From thee the sacred unction springs,

That makes thy followers priests and kings.

Sweet is the odour of thy name,

Through all the means a fragrance comes;

Thy garments hide a sinner’s shame,

Thy garments shed divine perfumes;

That through the ivory palace flow,

The church in which thou reign’st below.

Thy heavenly charms the virgins move,

And bow them to thy pleasing sway;

They triumph in thy princely love,

Thy will with all their hearts obey;

Revere thine honourable word,

The glorious handmaids of the Lord.

High above all at thy right hand,

Adorned with each diviner grace,

Thy favourite queen exults to stand,

Thy church her heavenly charms displays;

Clothed with the sun, for glories meet,

She sees the moon beneath her feet.

Daughter of heaven though born on earth,

Incline thy willing heart and ear,

Forget thy first ignoble birth,

Thy people and thy kinsfolks here;

So shall the king delight to see

His beauties copied, and by thee.

He only is thy God and Lord,

Worship divine to him be given,

By all the host of heaven adored,

By every creature under heaven:

And all the gentile world shall know,

And freely to his service flow.

The rich shall lay their riches down,

And poor become for Jesu’s sake:

Kings at his feet shall cast their crown,

And humbly for his mercy make;

(Mercy profuse on all bestowed)

And languish to be great in God.

Are not his servants kings, and rule

They not o’er hell, and earth, and sin?

His daughter is divinely full

Of Christ, and glorious all within;

All glorious inwardly she reigns,

And not one spot of sin remains.

Clothed with humility and love,

With every darling virtue bright,

With faith which God vouchsafes t’ approve,

Precious in her great Father’s sight;

The royal maid with joy shall come,

Triumphant to her heavenly home.

Brought by his sweet attracting grace,

She first shall in his sight appear;

In holiness behold his face,

Made perfect with her followers here:

Spotless and pure, a virgin train,

They all shall in his palace reign.

In lieu of seers and patriarchs old,

Of whom she once did make her boast,

The virgin-mother shall behold

Her numerous sons, a princely host;

Installed o’er all the earth abroad,

Anointed kings and priests to God.

Thee, Jesus, King of kings, and Lord

Of lords, I glory to proclaim;

From age to age thy praise record,

That all the world may learn thy name:

And all shall soon thy grace adore,

When time and sin shall be no more.

13. King’s daughter is all glorious within—That is, in her interior apartments of the harem. Gesenius supposes it to be the inner wall of the house, opposite the entrance, the place of the throne, and hence equal to “upon the throne.” But it seems more natural and more in accordance with usage to simply understand it of her own apartments, which Solomon had finished in such magnificence. Clothing is of wrought gold—Gold inwrought with the texture of the fabric; an embroidery of gold settings.

V. 14. Brought-He alludes to the custom of conducting the bride to the bride-groom’s house. Companions-Her bride-maidens attending upon her.

Verse 14. She shall be brought unto the king] When an Asiatic princess is brought to her spouse, she is inclosed in a palakee, and no part of her person is visible. She is attended by her principal friends and companions, who follow the palakee, and the ceremony is accompanied with great rejoicing; and thus they enter into the palace of the king. This part of this parabolical Psalm may refer to the glories of a future state. The Christian Church shall be brought to the KING eternal in the great day, adorned with the graces of the Divine Spirit; and thus shall all the redeemed of the Lord enter into the king’s palace-into the everlasting joy of their Lord.

Verses 14, 15. She shall be brought unto the king — He alludes to the custom of conducting the bride to the bridegroom’s house; in raiment of needlework — The image of God, the divine nature, the robe of righteousness, the garment of salvation. The virgins, her companions — Her bride-maidens, attending upon her, called the honourable women, verse 9. (where see the note,) and here virgins, because of their spiritual purity and chastity, 2 Corinthians 11:2. With gladness and rejoicing shall they be brought — Full of joy, for the glory and felicity of the bride and bridegroom, and for the comfort and benefit which redound to themselves therefrom.

14, 15. Having described (verse 13) the splendour of the “king’s daughter,” in her private chamber as one attired for the marriage, the psalmist now proceeds to the ceremony of escorting her to the king’s palace, or more probably to her own house, which Solomon had prepared with such unwonted taste. The imagery is intensely Oriental. See Esther 2:15; Solomon’s Song 1:4. On the allegorical interpretation of the “bride” and her attire, which at once symbolizes the richness and purity of the Church, see Revelation 19:7; 21:2, 9. Compare Isaiah 45:5; 61:10; 2 Corinthians 11:2; Ephesians 5:23-27.

Verses 14, 15. She shall be brought unto the king — He alludes to the custom of conducting the bride to the bridegroom’s house; in raiment of needlework — The image of God, the divine nature, the robe of righteousness, the garment of salvation. The virgins, her companions — Her bride-maidens, attending upon her, called the honourable women, verse 9. (where see the note,) and here virgins, because of their spiritual purity and chastity, 2 Corinthians 11:2. With gladness and rejoicing shall they be brought — Full of joy, for the glory and felicity of the bride and bridegroom, and for the comfort and benefit which redound to themselves therefrom.

14, 15. Having described (verse 13) the splendour of the “king’s daughter,” in her private chamber as one attired for the marriage, the psalmist now proceeds to the ceremony of escorting her to the king’s palace, or more probably to her own house, which Solomon had prepared with such unwonted taste. The imagery is intensely Oriental. See Esther 2:15; Solomon’s Song 1:4. On the allegorical interpretation of the “bride” and her attire, which at once symbolizes the richness and purity of the Church, see Revelation 19:7; 21:2, 9. Compare Isaiah 45:5; 61:10; 2 Corinthians 11:2; Ephesians 5:23-27.

V. 16. Instead-Having directed his speech to the bride, he now returns to the bridegroom, as may be gathered both from the Hebrew words, which are of the masculine gender; and from the next verse, which unquestionably belongs unto him, and therefore this cannot be understood of Solomon, and his marriage with Pharaoh’s daughter, because he had no children by her, and but very few by all his wives and concubines; and his children were so far from being made Princes in all the earth, that they enjoyed but a small part of their father’s dominions, but this was fully accomplished in Christ: who instead of his fathers of the Jewish nation, had a numerous posterity of Christians of all the nations of the earth, which here and elsewhere are called princes and kings, because of their great power with God and with men.

Verse 16. Instead of thy fathers shalt be thy children] This is the third part, or prophetic declaration relative to the numerous and powerful issue of this marriage. Instead of the kindred, which thou hast left behind in Egypt, thou shalt have numerous children. This cannot refer either to Solomon, or to the daughter of Pharaoh; for there is no evidence that he ever had a child by Pharaoh’s daughter; and it is very certain that Rehoboam, Solomon’s successor, was not son to the daughter of Pharaoh; nor did any princes of that line ever occupy a foreign throne; nor by successive generations ever continue the remembrance of Solomon and his Egyptian queen. The children mentioned here are generally supposed to mean the apostles and their successors in the Christian ministry; founding Churches all over the world, by whom the Christian name becomes a memorial through all the earth.

Verse 16. Instead of thy fathers shall be thy children, &c. — Having directed his speech to the bride, he now returns to the bridegroom, as may be gathered both from the Hebrew words, which are of the masculine gender, and from the next verse, which unquestionably belongs unto him. And therefore this cannot be understood of Solomon, and his marriage with Pharaoh’s daughter, because he had no children by her, and but very few by all his wives and concubines; and his children were so far from being made princes in all the earth, that they enjoyed but a small part of their father’s dominions, but this was fully accomplished in Christ; who, instead of his fathers of the Jewish nation, had a numerous posterity of Christians of all the nations of the earth, which here and elsewhere are called princes and kings, because of their great power with God and with men.

16, 17. From the wedded pair the poet turns to the illustrious progeny. Instead of thy fathers shall be thy children—A proverbial expression for a renowned posterity. The children shall excel their fathers, who will derive more honour from having such sons than from all their titles of grandeur and royalty. Princes in all the earth—The diffusion of the royal family in their proper rank and character will give a world wide fame to the dynasty. Such shall be the glory of the sons and daughters born to God in the Church. Thy name… remembered in all generations—Literally, in every generation and generation, that is, perpetually, without intermission. People praise thee for ever and ever—Literally, to eternity and perpetuity. This applies to Christ and his Church only. The language is too lofty and emphatic for any literal application, even giving the most liberal allowance for the oriental imagination. Thus shall Christ be glorified in his Church. To recapitulate, he shall be glorified in the beauty of his person and the grace of his words, verse 2; for the might and majesty of his victories as the “captain of our salvation,” verses 3-5; for the righteousness and holiness of his government, verses 6, 7; for his magnificence as the bridegroom of the Church, verses 8, 9; for the beauty, purity and excellence of his bride, the Church, verses 10-15; and, as a culminating joy, for the noble character of the converts— “princes in all the earth”—which shall be born to him in the Church, through whom, in an exalted measure, “shall be made known to the principalities and powers in heavenly places, the manifold wisdom of God,” in moral government and redemption. Ephesians 3:10; 2 Thessalonians 1:10. Amen and amen.

V. 17. Remembered-As he began the psalm with the celebration of the king’s praises, so now he ends with it, and adds this important circumstance, that this nuptial song should not only serve for the present solemnity, but should be remembered and sung in all successive generations.

Verse 17. Therefore shall the people praise thee] They shall magnify the heavenly Bridegroom, and sing the wonderful displays of his love to the Church, his spouse. And the constant use of this Psalm in the Christian Church is a literal fulfillment of the prophecy.

Verse 17. I will make thy name to be remembered, &c. — As he began the Psalm with the celebration of the King’s praises, so now he ends with it, and adds this important circumstance, that this nuptial song should not only serve for the present solemnity, but should be remembered and sung in all successive generations: which plainly shows that it was not composed upon such a slight and transitory occasion as that of Solomon’s marriage, which was soon forgotten, and which, indeed, the Israelites had little cause to remember with any satisfaction; but upon that great, and glorious, and everlasting marriage between Christ and his church, in which it is most properly and literally verified.

16, 17. From the wedded pair the poet turns to the illustrious progeny. Instead of thy fathers shall be thy children—A proverbial expression for a renowned posterity. The children shall excel their fathers, who will derive more honour from having such sons than from all their titles of grandeur and royalty. Princes in all the earth—The diffusion of the royal family in their proper rank and character will give a world wide fame to the dynasty. Such shall be the glory of the sons and daughters born to God in the Church. Thy name… remembered in all generations—Literally, in every generation and generation, that is, perpetually, without intermission. People praise thee for ever and ever—Literally, to eternity and perpetuity. This applies to Christ and his Church only. The language is too lofty and emphatic for any literal application, even giving the most liberal allowance for the oriental imagination. Thus shall Christ be glorified in his Church. To recapitulate, he shall be glorified in the beauty of his person and the grace of his words, verse 2; for the might and majesty of his victories as the “captain of our salvation,” verses 3-5; for the righteousness and holiness of his government, verses 6, 7; for his magnificence as the bridegroom of the Church, verses 8, 9; for the beauty, purity and excellence of his bride, the Church, verses 10-15; and, as a culminating joy, for the noble character of the converts— “princes in all the earth”—which shall be born to him in the Church, through whom, in an exalted measure, “shall be made known to the principalities and powers in heavenly places, the manifold wisdom of God,” in moral government and redemption. Ephesians 3:10; 2 Thessalonians 1:10. Amen and amen.