Armenia in comments -- Book: Psalms (tPs) Սաղմոս
Searched terms: chald
tPs 45::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, ענוה 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 flgurative 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, etc.; 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 neighbor, 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 Chald:ee 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. Psalms 45:5 tPs 45::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, Heb 1:8, Heb 1:9, quotes Psa 45:6, Psa 45:7, of this Psalm. I shall subjoin the substance of what I have written on these verses in that place: -
Heb 1:8
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 Psa 45:6, Psa 45:7, which the ancient Chald:ee 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, מלכא משיחא 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, Eze 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 endeavored 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 ὁ Θεος 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; כסאך אלהים עולם ועד 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, Mat 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; Joh 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 Θεε, O God, in the vocative case; and the Arabic adds the sign of the vocative ya, reading the place thus: korsee yallaho ila abadilabada, the same as in our Version. And even allowing that ὁ Θεος here is to be used as the nominative case, it will not make the sense contended for without adding εστι 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 εστι 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 scepter of righteousness - The scepter, 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.
Heb 1:9
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, δια τουτου εχρισε δε, ὁ Θεος, ὁ Θεος σου, 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,' etc.
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, ὁ χριστος, 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 μετοχους, 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," etc. Psalms 45:8 tPs 45::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 neighboring 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 honor 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 Chald:ee interprets the queen standing at his right hand, by the law; and the honorable 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. Psalms 45:10
psa 45:0
This psalm is entitled "To the chief Musician upon Shoshannim, for the sons of Korah, Maschil. A song of love." On the phrase" To the chief Musician," see the notes at the title to Psa 4:1-8. The words "Upon Shoshannim" occur also, as a title, or part of a title, in Ps. 69; 80; and, in a different form, in the title to Psa 60:1-12, "Shushan-eduth." The word Shoshan - שׁושׁן shôshân - occurs in Kg1 7:22, Kg1 7:26; Sol 2:16; Sol 4:5; Sol 5:13; Sol 6:2-3; Sol 7:2; and, in a modified form - שׁושׁנה shôshânnâh - in Ch2 4:5; Sol 2:1-2; Hos 14:5; in all which it is rendered lily, or lilies. The word, therefore, probably means a lily; and then it came to denote, probably, a musical instrument that had a resemblance to a lily, or that was shaped like a lily. It is not known to what kind of musical instrument there is a reference, but it would seem probable that something like the trumpet or the cymbal was intended.
The special reference here would seem to be to the chief musician who presided over this part of the musical instruments employed in public worship - as it would seem not improbable that each of the different parts, as trumpets, horns, viols, harps, etc., would have a special leader. On the portion of the title, "for the sons of Korah," and on the word "Maschil," see the notes at the title to Psa 42:1-11. The portion of the title, "A Song of Loves," would properly denote a song devoted to love, or in celebration of love; that is, in which love would be the main idea. The phrase "a lovely song," or "a charming song," as Gesenius renders it here, would not, it seems to me, express the meaning of the original. An author would hardly prefix such a title to a psalm himself, as indicating that the psalm had special beauty, or was especially adapted to please; and if we suppose that the titles were prefixed by some other person than the author, or by common usage, it would be difficult to see why such a title should be prefixed to this psalm rather than to many others. It has, indeed, great beauty; but so have very many of the rest. If we suppose, however, that the title was prefixed as indicating the general subject of the psalm, or as indicating the feelings of the author toward the main persons referred to in it, the title is eminently appropriate. In this sense the title would be proper whether we regard the psalm as having reference to the Messiah, or as an epithalamium - a bridal or marriage hymn.
The author of the psalm is wholly unknown, and nothing can be determined on the subject, unless it be supposed that the portion of the title "for the sons of Korah," or "of the sons of Korah," conveys the idea that it was the composition of one of that family. On that point, see the notes at the title to Psa 42:1-11. That it may have been written by David no one can disprove, but there is no certain evidence that he was the author, and as his name is not mentioned, the presumption is that it is not his.
Very various opinions have been entertained in regard to the reference of the psalm, and the occasion on which it was composed. A very material question is, To whom does the psalm refer? And especially, Has it reference to the Messiah, and is it to be classed with the Messianic Psalms?
Nearly all the older Christian interpreters, without hesitation, suppose that it refers to the Messiah. This opinion has been held, also, by a large part of the modern interpreters of the Bible, among others by Michaelis, Lowth, Dathe, Rosenmuller (in his second edition), Hengstenberg, Tholuck, Professor Alexander. Many, however, have defended the opposite opinion, though they have not been agreed on the question to whom the psalm refers. Grotius, Dereser, and Kaiser suppose it to have been sung at the marriage of Solomon with a foreign princess, probably the daughter of the king of Egypt. Doederlein supposes the king whose praises are sung to be an Israelite. Augusti thinks that it was sung at the nuptials of a Persian king. This last opinion DeWette adopts.
On this question it may be remarked,
(1) There is no evidence that the psalm refers to David; and, indeed, from the psalm itself it is evident that it could not have such a reference. The term "O God" Psa 45:6 could not be applied to him, nor the expression "Thy throne is forever and ever," ibid. In the life of David, moreover, there was no marriage with a foreign princess that would correspond with the statement here; and no occasion on which the "daughter of "Tyre" was present with a gift, Psa 45:12.
(2) it seems equally clear that the psalm does not refer to Solmon. In addition to the considerations already suggested as reasons why it does not refer to David, and which are as applicable in the main to Solomon as to him, it may be added that Solomon was never a warlike prince, and was never distinguished for conquests. But the "hero" of the psalm is a warrior - a prince who goes forth to conquest, and who would be distinguished for his victories over the enemies of the king, Psa 45:3-5.
(3) for stronger reasons still the Psalm cannot be supposed to refer to a Persian prince. Such a supposition is a mere conjecture, with not even the pretence that there are any historical facts that would justify such an application, and without even the suggestion as to a particular case to which it could be applicable. It is, moreover, wholly improbable that a nuptial ode designed to celebrate the marriage of a Persian king - a foreigner - would have been introduced into a book of sacred poetry among the Hebrews.
(4) The remaining opinion, therefore, is, that the psalm had original and exclusive reference to the Messiah. For this opinion the following reasons may be assigned:
(a) The authority of the New Testament. If the Bible is an inspired book, then one part of it may properly be regarded as an authoritative interpretation of another; or a statement in one part must be admitted to be proof of what is meant in another, since the entire book has one Author only - the Holy Spirit. But there can be no doubt that the author of the Epistle to the Hebrews meant to quote this psalm as having reference to the Messiah, or as containing an intended statement in regard to him which might be appealed to as proof that he was divine. Thus, in Heb 1:8-9, he quotes Psa 45:6-7, of the psalm, "Thy throne, O God, is forever and ever," etc., in proof that the Son of God is superior to the angels. See the notes at the Epistle to the Hebrews, on the passage referred to, where this point is considered at length. There can be no doubt that the author of the Epistle to the Hebrews meant to quote the passage as having original reference to the Messiah; and his argument would have no force whatever on the supposition that the psalm had original reference to David, or to Solomon, or to a Persian prince.
(b) The testimony of tradition, or of early interpretation, is in favor of this supposition. Thus, the Chald:ee Paraphrase Psa 45:3 applies the psalm expressly, to the Messiah: "Thy beauty, king Messiah - משׁיחא מלכא malekâ' meshı̂yachâ' - is more excellent than the sons of men." This may not improperly be understood as representing the current opinion of the Hebrews at the time when the Chald:ee interpretation was made, in regard to the design and reference of the psalm. The two eminent Jewish interpreters, Aben-Ezra and Kimchi, explain the psalm in the same manner, and may be supposed also to represent the prevailing mode of explaining it away among the Hebrews. On this point, also, the Epistle to the Hebrews may be referred to, as showing that such was the current explanation up to the time when that was written. I have referred to the fact that the author of that epistle quotes the psalm as an inspired man, and as thus furnishing the authority of inspiration in favor of this interpretation. I now refer to it as showing that this must have been the prevailing and well-understood opinion in regard to the design of the psalm. The author of the epistle was establishing by argument, not by authority, the claims of the Messiah to a rank above that of the angels. He made use of an argument which he evidently believed would have force among those who regarded the Old Testament as of divine origin. But the argument which he used, and on which he relied, would have no weight with those for whom he wrote unless they admitted that the psalm had reference to the Messiah, and that this point might be assumed without further proof. The fact, therefore, that he thus quotes and applies the psalm demonstrates that such was its current and admitted interpretation in his time.
(c) The internal evidence may be referred to. This will be further illustrated in the notes. At present it is necessary only to remark:
(1) That there are passages in this psalm which cannot be applied to any man - to any created being - and which can be applied only to one who may properly be called God, Psa 45:6.
(2) The characteristics of the principal personage in the psalm are such as accurately describe the Messiah. These points will be illustrated in the notes.
(d) The psalm, on the supposition that it refers to the Messiah, is in accordance with a prevailing mode of writing in the Old Testament. See the notes at Heb 1:8; compare Introduction to Isaiah, Section 7; and Introduction to Ps. 40. It is to be remembered that the expectation of a Messiah was the special hope of the Jewish people. He is really the" hero" of the Old Testament - more so than Achilles is of the Iliad, or Aeneas of the Aeneid. The sacred poets were accustomed to employ their most magnificent imagery in describing him, that they might present him in every form that was beautiful in conception, and that would be gratifying to the pride and the hopes of the nation. Everything that is gorgeous and splendid in description is lavished upon him. And they were never under any apprehension of attributing to him too high a rank, too great perfection of moral character, or too wide an extent of dominion.
They freely applied to him language which would be a magnificent description of an earthly monarch; and the terms which usually denote splendid conquests, or a wide and permanent reign, are freely given to hint. Under this view, and in this style, this psalm was evidently composed; and although the language may have been taken from the magnificence of the court of David or Solomon, or even from the splendor of a Persian king, yet there can be no reason to doubt that the description is that of the Messiah, and not of David or Solomon, or any Persian prince. The writer in the psalm imagines to himself a magnificent and beautiful prince - a prince riding prosperously to his conquests; swaying a permanent scepter over a wide empire; clothed in rich and splendid vestments; eminently upright and pure; and scattering blessings on every hand. That prince was the Messiah. He describes the queen - the bride of such a prince - as attended by the daughters of kings; as clad in the gold of Ophir; as greatly beloved by the prince; as glorious in her appearance and character; as having on robes of wrought gold and raiment of needlework; as followed by a numerous retinue; and as brought to the king in his palace. That queen is the "bride of the Lamb" - the church. All this is in the magnificent style of the Orientals, but all accords with the custom of the sacred writers in speaking of the Messiah.
(e) It may be added that this is in harmony with the constant language of the sacred writers in the New Testament, who speak of the Messiah as the "husband" of the church, and of the church as his "bride." Compare the notes at Eph 5:23-32; notes at Co2 11:2; notes at Rev 21:2, notes at Rev 21:9; notes at Rev 22:17.
The proof, therefore, seems to me to be conclusive that the psalm had original and sole reference to the Messiah.
The contents of the psalm are as follows:
I. A statement of the purpose or design of the psalm. It is to speak of the things which the psalmist had meditated on respecting the "king;" some one in his view to whom that title was applicable, and whose praises he intended particularly to set forth Psa 45:1.
II. A description of the king, Psa 45:2-9.
(a) He is the fairest among people; distinguished for grace and beauty, Psa 45:2.
(b) He is a warrior - a conqueror. He will go forth to conquest, and will be successful in overcoming his enemies, Psa 45:3-5.
(c) His throne is the throne of God, and will endure forever, Psa 45:6.
(d) His character is eminently righteous, Psa 45:6-7.
(e) He is clad in robes of beauty; his garments are rich with perfumes; his attendants are the daughters of kings, Psa 45:8-9.
III. A description of the queen, the bride, Psa 45:9-17.
(a) She is clad in robes of gold - the gold of Ophir, Psa 45:9.
(b) She is entreated to forget her own people, and her father's house - to become wholly devoted to him who had espoused her, assured that thus she would secure his heart, and be certain of his love, Psa 45:10-11.
(c) She would be honored with the favor of the rich, and the attendance of foreign princesses, represented by the "daughter of Tyre;" Tyre, distinguished for wealth and splendor; Tyre, the representative of the commercial world, Psa 45:12.
(d) The daughter of the king - the bride - is glorious and beautiful, as seen "within" her own palace or dwelling, Psa 45:13.
(e) Her raiment is of wrought gold; of needlework of delicate finish and taste, Psa 45:13-14.
(f) She is attended by virgins, her companions, who with her shall enter into the palace of the king, Psa 45:14-15.
IV. An address to the king. He is to be honored by his children, who will be more to him than even his ancestors. His praise will spring from those children rather than from the luster and fame of his great progenitors. He will be remembered in all coming generations, and praised forever and ever, Psa 45:16-17. See the notes at Psa 45:16.
Such is the outline or substance of this exquisite specimen of sacred song - this very beautiful Hebrew ode. It must be apparent, I think, at once, that it cannot be applied with propriety to either David, or Solomon, or to a Persian prince. How far it is applicable to the Messiah and the church; to him as the bridegroom, and to the church as a bride - will be made apparent in the exposition of its particular words and phrases. Psalms 45:1
psa 45:0
Marriage Song in Honour of the Peerless King
To a Korahitic Maskı̂l is appended a song of the same name, and likewise bearing a royal impress after the style of the Korahitic productions. But whilst in Psa 44:5 the words "Thou, Thou art my King, Elohim," are addressed in prayer to the God of Israel, in this Psalm the person of the king who is celebrated is a matter of doubt and controversy. The Epistle to the Hebrews (Heb 1:8) proceeds on the assumption that it is the future Christ, the Son of God. It is supported in this view by a tradition of the ancient synagogue, in accordance with which the Targumist renders Psa 45:3, "Thy beauty, O King Messiah, is greater than that of the children of men." This Messianic interpretation must be very ancient. Just as Eze 21:32 refers back to שׁילה, Gen 49:10, גּבּור אל among the names of the Messiah in Isa 9:5 (cf. Zac 12:8) refers back in a similar manner to Ps 45. And whilst the reception of the Song of Songs into the canon admits of being understood even without the assumption of any prophetically allegorical meaning in it, the reception of this Psalm without any such assumption is unintelligible. But this prophetically Messianic sense is therefore not the original meaning of the Psalm. The Psalm is a poem composed for some special occasion the motive of which is some contemporary event. The king whom it celebrates was a contemporary of the poet. If, however, it was a king belonging to David's family, then he was a possessor of a kingship to which were attached, according to 2 Sam. 7, great promises extending into the unlimited future, and on which, consequently, hung all the prospects of the future prosperity and glory of Israel; and the poet is therefore fully warranted in regarding him in the light of the Messianic idea, and the church is also fully warranted in referring the song, which took its rise in some passing occasion, as a song for all ages, to the great King of the future, the goal of its hope. Moreover, we find only such poems of an occasional and individual character received into the Psalter, as were adapted to remain in constant use by the church as prayers and spiritual songs.
With respect to the historical occasion of the song, we adhere to the conjecture advanced in our commentary on Canticles and on the Epistle to the Hebrews, viz., that it was composed in connection with the marriage of Joram of Judah with Athaliah. The reference to the marriage of Ahab of Israel with Jezebel of Tyre, set forth by Hitzig, is at once set aside by the fact that the poet idealizes the person celebrated, as foreshadowing the Messiah, in a way that can only be justified in connection with a Davidic king. It could more readily be Solomon the king of Israel, whose appearance was fair as that of a woman, but majestic as that of a hero.
(Note: So Disraeli in his romance of Alroy (1845).)
Even to the present day several interpreters
(Note: So even Kurtz in the Dorpater Zeitschrift for 1865, S. 1-24.)
explain the Psalm of Solomon's marriage with the daughter of Pharaoh; but the entire absence of any mention of Egypt is decisive against this view. Hence Hupfeld imagines a daughter of Hiram to be the bride, by reference to the Zidonian Ashtreth which is mentioned among Solomon's strange gods (Kg1 11:5, Kg1 11:33). But the fact that the king here celebrated is called upon to go forth to battle, is also strange, whilst the glory of Solomon consists in his being, in accordance with his name, the Prince of Peace, or אישׁ מנוּחה, Ch1 22:9. Further, the wish is expressed for him that he may have children who shall take the place of his ancestors: Solomon, however, had a royal father, but not royal fathers; and there is the less ground for any retrospective reference to the princes of Judah as Solomon's ancestors (which Kurtz inclines to), since of these only one, viz., Nahshon, occurs among the ancestry of David.
All this speaks against Solomon, but just with equal force in favour of Joram, as being the king celebrated. This Joram is the son of Jehoshaphat, the second Solomon of the Israelitish history. He became king even during the lifetime of his pious father, under whom the Salomonic prosperity of Israel was revived (cf. Ch2 18:1 with Psa 21:3, Kg2 8:16, and Winer's Realwrterbuch under Jehoram); he was also married to Athaliah during his father's lifetime; and it is natural, that just at that time, when Judah had again attained to the height of the glory of the days of Solomon, the highest hopes should be gathered around these nuptials. This explains the name שׁגל which the queen bears, - a name that is elsewhere Chald:aean (Dan 5:2.) and Persian (Neh 2:6), and is more North-Palestinian
(Note: In Deborah's song (Jdg 5:30) probably שׁגל is to be read instead of לצוּארי שׁלל.)
than Jewish; for Athaliah sprang from the royal family of Tyre, and was married by Joram out of the royal family of Israel. If she is the queen, then the exhortation to forget her people and her father's house has all the greater force. And it becomes intelligible why the homage of Tyre in particular, and only of Tyre, is mentioned. The Salomonic splendour of Asiatic perfumes and costly things is thus quite as easily explained as by referring the Psalm to Solomon. For even Jehoshaphat had turned his attention to foreign wares, more especially Indian gold; he even prepared a fleet for the purpose of going to Ophir, but, ere it started, it was wrecked in the harbour of Ezion-geber (Kg1 22:48-50; Ch2 20:35.). And Solomon, it is true, had a throne of ivory (Kg1 10:18), and the Salomonic Song of Songs (Sol 7:5) makes mention of a tower of ivory; but he had no ivory palace; whereas the mention of היכלי־שׁן in our Psalm harmonizes surprisingly with the fact that Ahab, the father of Athaliah, built a palace of ivory (בּית־שׁן), which the Book of Kings, referring to the annals, announces as something especially worthy of note, Kg1 22:39 (cf. Amo 3:15, בּתּי השּׁן).
But why should not even Joram, at a crisis of his life so rich in hope, have been a type of the Messiah? His name is found in the genealogy of Jesus Christ, Mat 1:8. Joram and Athaliah are among the ancestors of our Lord. This significance in relation to the history of redemption is still left them, although they have not realized the good wishes expressed by the poet at the time of their marriage, just as in fact Solomon also began in the spirit and ended in the flesh. Joram and Athaliah have themselves cut away all reference of the Psalm to them by their own godlessness. It is with this Psalm just as it is with the twelve thrones upon which, according to the promise, Mat 19:28, the twelve apostles shall sit and judge the twelve tribes of Israel. This promise was uttered even in reference to Judas Iscariot. One of the twelve seats belonged to him, but he has fallen away from it. Matthias became heir to the throne of Judas Iscariot, and who has become the heir to the promises in this Psalm? All the glorious things declared in the Psalm depend upon this as the primary assumption, as essential to their being a blessing and being realized, viz., that the king whom it celebrates should carry out the idea of the theocratic kingship. To the Old Testament prophecy and hope, more especially since the days of Isaiah, the Messiah, and to the New Testament conception of the fulfilment of prophecy Jesus Christ, is the perfected realization of this idea.
The inscription runs: To the Precentor, upon Lilies, by the Ben-Korah, a meditation, a song of that which is lovely. Concerning Maskı̂l, vid., on Psa 32:1. שׁושׁן is the name for the (six-leafed) lily,
(Note: This name is also ancient Egyptian, vid., the Book of the Dead, lxxxi. 2: nuk seshni pir am ṫah-en-Phrā, i.e., I am a lily, sprung from the fields of the sun-god.)
that is wide-spread in its use in the East; it is not the (five-leafed) rose, which was not transplanted into Palestine until a much later period. In על־שׁשׁנּים Hengstenberg sees a symbolical reference to the "lovely brides" mentioned in the Psalm. Luther, who renders it "concerning the roses," understands it to mean the rosae futurae of the united church of the future. We would rather say, with Bugenhagen, Joh. Gerhard, and other old expositors, "The heavenly Bridegroom and the spiritual bride, they are the two roses or lilies that are discoursed of in this Psalm." But the meaning of על־שׁשׁנים must be such as will admit of the inscribed על־שׁוּשׁן עדוּת, Psa 60:1, and עדוּת על־שׁשׁנּים (which is probably all one expression notwithstanding the Athnach), Psa 80:1, being understood after the analogy of it. The preposition על (אל) forbids our thinking of a musical instrument, perhaps lily-shaped bells.
(Note: Vide C. Jessen, On the lily of the Bible, in Hugo von Mohl's Botanische Zeitung, 1861, No. 12. Thrupp in his Introduction (1860) also understands שׁושׁנים to mean cymbals in the form of a lily.)
There must therefore have been some well-known popular song, which began with the words "A lily is the testimony..." or "Lilies are the testimonies (עדות)...;" and the Psalm is composed and intended to be sung after the melody of this song in praise of the Tפra.
(Note: The point of comparison, then, to adopt the language of Gregory of Nyssa, is τὸ λαμπρόν τε καὶ χιονῶδες εἶδος of the lily.)
It is questionable whether ידידת (Origen ιδιδωθ, Jerome ididoth) in the last designation of the Psalm is to be taken as a collateral form of ידידת (love, and metonymically an object of love, Jer 12:7), or whether we are to explain it after the analogy of צחות, Isa 32:4, and נכחות, Isa 26:10 : it is just on this neuter use of the plur. fem. that the interchange which sometimes occurs of ōth with ūth in an abstract signification (Ew. 165, c) is based. In the former case it ought to be rendered a song of love (Aquila ᾀσμα προσφιλίας); in the latter, a song of that which is beloved, i.e., lovely, or lovable, and this is the more natural rendering. The adjective ידיד signified beloved, or even (Psa 84:2) lovable. It is things that are loved, because exciting love, therefore lovely, most pleasing things, which, as שׁיר ידידת says, form the contents of the song. שׁיר ידידת does not signify a marriage-song; this would be called שׁיר חתנּה (cf. Psa 30:1). Nor does it signify a secular erotic song, instead of which the expression שׁיר עגבים, שׁיר דּודים, would have been used. ידיד is a noble word, and used of holy love. Psalms 45:1
tPs 45::8 (Heb.: 45:9-10) The song of that which is lovely here reaches the height towards which it aspires from the beginning. It has portrayed the lovely king as a man, as a hero, and as a divine ruler; now it describes him as a bridegroom on the day of his nuptials. The sequence of the thoughts and of the figures corresponds to the history of the future. When Babylon is fallen, and the hero riding upon a white horse, upon whom is inscribed the name "King of kings and Lord of lords," shall have smitten the hostile nations with the sword that goeth out of His mouth, there then follows the marriage of the Lamb, for which the way has been prepared by these avenging victories (Rev 19:7.). It is this final ga'mos which the Psalm, as a song of the congregation, when the light was dawning upon the Old Testament church, sees by anticipation, and as it were goes forth to meet it, rejoicing to behold it afar off. The king's garments are so thoroughly scented with costly spices that they seem to be altogether woven out of them. And מנּי out of the ivory palaces enchant him. This מנּי has been taken mostly, according to Isa 59:18 (cf. also Isa 52:6), as a repetition of the מן: "out of ivory palaces, whence they enchant thee." But this repetition serves no special purpose. Although the apocopated plural in ı̂, instead of ı̂m, is controvertible in Biblical Hebrew (vid., on Psa 22:17; Sa2 22:44), still there is the venture that in this instance מנּי is equivalent to מנּים, the music of stringed instruments (Psa 150:4); and if in connection with any Psalm at all, surely we may venture in connection with this Psalm, which in other respects has such an Aramaic or North-Palestinian colouring, to acknowledge this apocope, here perhaps chosen on account of the rhythm. In accordance with our historical rendering of the Psalm, by the ivory palaces are meant the magnificent residences of the king, who is the father of the bride. Out of the inner recesses of these halls, inlaid within with ivory and consequently resplendent with the most dazzling whiteness, the bridegroom going to fetch his bride, as he approaches and enters them, is met by the sounds of festive music: viewed in the light of the New Testament, it is that music of citherns or harps which the seer (Rev 14:2) heard like the voice of many waters and of mighty thunder resounding from heaven. The Old Testament poet imagines to himself a royal citadel that in its earthly splendour far surpasses that of David and of Solomon. Thence issues forth the sound of festive music zealous, as it were, to bid its welcome to the exalted king.
Even the daughters of kings are among his precious ones. יקר is the name for that which is costly, and is highly prized and loved for its costliness (Pro 6:26). The form בּיקּרותיך resembles the form ליקּהת, Pro 30:17, in the appearance of the i and supplanting the Sheba mobile, and also in the Dag. dirimens in the ק (cf. עקּבי, Gen 49:17; מקּדשׁ, Exo 15:17).
(Note: It is the reading of Ben-Naphtali that has here, as an exception, become the receptus; whereas Ben-Asher reads בּיקּרותיך. Saadia, Rashi, Simson ha-Nakdan and others, who derive the word from בּקּר (to visit, wait on), follow the receptus, comparing משׁיסּה, Isa 42:24, in support of the form of writing. Also in ליקּהת, Pro 30:17; ויללת, Jer 25:36; כּיתרון, Ecc 2:13, the otherwise rejected orthography of Ben-Naphtali (who pointed ויחלּוּ, Job 29:21, לישׂראל, ויתּן, and the like) is retained, as quite an exception, in the textus receptus. Vide S. D. Luzzatto, Prolegomeni, cxcix., and Grammatica della Lingua Ebraica, 193.)
Now, however, he has chosen for himself his own proper wife, who is here called by a name commonly used of Chald:aean and Persian queens, and, as it seems (cf. on Jdg 5:30), a North-Palestinian name, שׁגל,
(Note: Bar-Ali says that in Babylonia Venus is called ודלפת שגל, vid., Lagarde, Gesammelte Abhandl. S. 17. Windischmann (Zoroastrische Studien, S. 161) erroneously compares ćagar (pronounced tshagar) as a name of one of the two wives of Zarathustra; but it happens that this is not the name of the wife who holds the first rank (Neo-Persic padishāh-zen), but of the second (ćakir-zen, bond-woman).)
instead of גּבירה. From the fact that, glittering with gold of Ophir, she has taken the place of honour at the right hand of the king (נצּבה, 3rd praet., not part.), it is evident that her relationship to the king is at this time just in the act of being completed. Who are those daughters of kings and who is this queen standing in closest relationship to the king? The former are the heathen nations converted to Christ, and the latter is the Israel which is remarried to God in Christ, after the fulness of the heathen is come in. It is only when Israel is won to Him, after the fulness of the heathen is come in (Rom 11:25), that the morning of the great day will dawn, which this Psalm as a song of the church celebrates. בּנות מלכים cannot certainly, like בּת־צר, be a personificative designation of heathen kingdoms, although שׁגל is the believing Israel conceived of as one person. It is actually kings' daughters as the representatives of their nations that are intended; and the relation of things is just the same here as in Isa 49:23, where, of the Israelitish church of the future, it is predicted that kings shall be its foster-fathers and their princesses its nursing-mothers. Psalms 45:10
tPs 45::1 Some make Shoshannim, in the title, to signify an instrument of six strings; others take it in its primitive signification for lilies or roses, which probably were strewed, with other flowers, at nuptial solemnities; and then it is easily applicable to Christ who calls himself the rose of Sharon and the lily of the valleys, Sol 2:1. It is a song of loves, concerning the holy love that is between Christ and his church. It is a song of the well-beloved, the virgins, the companions of the bride (Psa 45:14), prepared to be sung by them. The virgin-company that attend the Lamb on Mount Zion are said to sing a new song, Rev 14:3, Rev 14:4.
I. The preface (Psa 45:1) speaks, 1. The dignity of the subject. It is a good matter, and it is a pity that such a moving art as poetry should every be employed about a bad matter. It is touching the King, King Jesus, and his kingdom and government. Note, Those that speak of Christ speak of a good matter, no subject so noble, so copious, so fruitful, so profitable, and so well-becoming us; it is a shame that this good matter is not more the matter of our discourse. 2. The excellency of the management. This song was a confession with the mouth of faith in the heart concerning Christ and his church. (1.) The matter was well digested, as it well deserved: My heart is inditing it, which perhaps is meant of that Spirit of prophecy that dictated the psalm to David, that Spirit of Christ which was in the prophets, Pe1 1:11. But it is applicable to his devout meditations and affections in his heart, out of the abundance of which his mouth spoke. Things concerning Christ ought to be thought of by us with all possible seriousness, with fixedness of thought and a fire of holy love, especially when we are to speak of those things. We then speak best of Christ and divine things when we speak from the heart that which has warmed and affected us; and we should never be rash in speaking of the things of Christ, but weigh well beforehand what we have to say, lest we speak amiss. See Ecc 5:2. (2.) It was well expressed: I will speak of the things which I have made. He would express himself, [1.] With all possible clearness, as one that did himself understand and was affected with the things he spoke of. Not, "I will speak the things I have heard from others," that is speaking by rote; but, "the things which I have myself studied." Note, What God has wrought in our souls, as well as what he has wrought for them, we must declare to others, Psa 66:16. [2.] With all possible cheerfulness, freedom, and fluency: "My tongue is as the pen of a ready writer, guided by my heart in every word as the pen is by the hand." We call the prophets the penmen of scripture, whereas really they were but the pen. The tongue of the most subtle disputant, and the most eloquent orator, is but the pen with which God writes what he pleases. Why should we quarrel with the pen if bitter things be written against us, or idolize the pen if it write in our favour? David not only spoke what he thought of Christ, but wrote it, that it might spread the further and last the longer. His tongue was as the pen of a ready writer, that lets nothing slip. When the heart is inditing a good matter it is a pity but the tongue should be as the pen of a ready writer, to leave it upon record.
II. In these verses the Lord Jesus is represented,
1. As most beautiful and amiable in himself. It is a marriage-song; and therefore the transcendent excellencies of Christ are represented by the beauty of the royal bridegroom (Psa 45:2): Thou art fairer than the children of men, than any of them. He proposed (Psa 45:1) to speak of the King, but immediately directs his speech to him. Those that have an admiration and affection for Christ love to go to him and tell him so. Thus we must profess our faith, that we see his beauty, and our love, that we are pleased with it: Thou are fair, thou art fairer than the children of men. Note, Jesus Christ is in himself, and in the eyes of all believers, more amiable and lovely than the children of men. The beauties of the Lord Jesus, as God, as Mediator, far surpass those of human nature in general and those which the most amiable and excellent of the children of men are endowed with; there is more in Christ to engage our love than there is or can be in any creature. Our beloved is more than another beloved. The beauties of this lower world, and its charms, are in danger of drawing away our hearts from Christ, and therefore we are concerned to understand how much he excels them all, and how much more worthy he is of our love.
2. As the great favourite of heaven. He is fairer than the children of men, for God has done more for him than for any of the children of men, and all his kindness to the children of men is for his sake, and passes through his hands, through his mouth. (1.) He has grace, and he has it for us; Grace is poured into thy lips. By his word, his promise, his gospel, the good-will of God is made known to us and the good work of God is begun and carried on in us. He received all grace from God, all the endowments that were requisite to qualify him for his work and office as Mediator, that from his fulness we might receive, Joh 1:16. It was not only poured into his heart, for his own strength and encouragement, but poured into his lips, that by the words of his mouth in general, and the kisses of his mouth to particular believers, he might communicate both holiness and comfort. From this grace poured into his lips proceeded those gracious words which all admired, Luk 4:22. The gospel of grace is poured into his lips; for it began to be spoken by the Lord, and from him we receive it. He has the words of eternal life. The spirit of prophecy is put into thy lips; so the Chald:ee. (2.) He has the blessing, and he has it for us. "Therefore, because thou art the great trustee of divine grace for the use and benefit of the children of men, therefore God has blessed thee for ever, has made thee an everlasting blessing, so as that in thee all the nations of the earth shall be blessed." Where God gives his grace he will give his blessing. We are blessed with spiritual blessings in Christ Jesus, Eph 1:3.
3. As victorious over all his enemies. The royal bridegroom is a man of war, and his nuptials do not excuse him from the field of battle (as was allowed by the law, Deu 24:5); nay, they bring him to the field of battle, for he is to rescue his spouse by dint of sword out of her captivity, to conquer her, and to conquer for her, and then to marry her. Now we have here,
(1.) His preparations for war (Psa 45:3): Gird thy sword upon thy thigh, O Most Mighty! The word of God is the sword of the Spirit. By the promises of that word, and the grace contained in those promises, souls are made willing to submit to Jesus Christ and become his loyal subjects; by the threatenings of that word, and the judgments executed according to them, those that stand it out against Christ will, in due time, be brought down and ruined. By the gospel of Christ many Jews and Gentiles were converted, and, at length, the Jewish nation was destroyed, according to the predictions of it, for their implacable enmity to it; and paganism was quite abolished. The sword here girt on Christ's thigh is the same which is said to proceed out of his mouth, Rev 19:15. When the gospel was sent fort to be preached to all nations, then our Redeemer girded his sword upon his thigh.
(2.) His expedition to this holy war: He goes forth with his glory and his majesty, as a great king takes the field with abundance of pomp and magnificence - his sword, his glory, and majesty. In his gospel he appears transcendently great and excellent, bright and blessed, in the honour and majesty which the Father had laid upon him. Christ, both in his person and in his gospel, had nothing of external glory or majesty, nothing to charm men (for he had no form nor comeliness), nothing to awe men, for he took upon him the form of a servant; it was all spiritual glory, spiritual majesty. There is so much grace, and therefore glory, in that word, He that believes shall be saved, so much terror, and therefore majesty, in that word, He that believes shall not be damned, that we may well say, in the chariot of that gospel, which these words are the sum of, the Redeemer rides forth in glory and majesty. In thy majesty ride prosperously, Psa 45:4. Prosper thou; ride thou. This speaks the promise of his Father, that he should prosper according to the good pleasure of the Lord, that he should divide the spoil with the strong, in recompence of his sufferings. Those cannot but prosper to whom God says, Prosper, Isa 52:10-12. And it denotes the good wishes of his friends, praying that he may prosper in the conversion of souls to him, and the destruction of all the powers of darkness that rebel against him. "Thy kingdom come; Go on and prosper."
(3.) The glorious cause in which he is engaged - because of truth, and meekness, and righteousness, which were, in a manner, sunk and lost among men, and which Christ came to retrieve and rescue. [1.] The gospel itself is truth, meekness, and righteousness; it commands by the power of truth and righteousness; for Christianity has these, incontestably, on its side, and yet it is to be promoted by meekness and gentleness, Co1 4:12, Co1 4:13; Ti2 2:25. [2.] Christ appears in it in his truth, meekness, and righteousness, and these are his glory and majesty, and because of these he shall prosper. Men are brought to believe on him because he is true, to learn of him because he is meek, Mat 11:29 (the gentleness of Christ is of mighty force, Co2 10:1), and to submit to him because he is righteous and rules with equity. [3.] The gospel, as far as it prevails with men, sets up in their hearts truth, meekness, and righteousness, rectifies their mistakes by the light of truth, controls their passions by the power of meekness, and governs their hearts and lives by the laws of righteousness. Christ came, by setting up his kingdom among men, to restore those glories to a degenerate world, and to maintain the cause of those just and rightful rulers under him that by error, malice, and iniquity, had been deposed.
(4.) The success of his expedition: "Thy right hand shall teach thee terrible things; thou shalt experience a wonderful divine power going along with thy gospel, to make it victorious, and the effects of it will be terrible things." [1.] In order to the conversion and reduction of souls to him, there are terrible things to be done; the heart must be pricked, conscience must be startled, and the terrors of the Lord must make way for his consolations. This is done by the right hand of Christ. The Comforter shall continue, Joh 16:8. [2.] In the conquest of the gates of hell and its supporters, in the destruction of Judaism and Paganism, terrible things will be done, which will make men's hearts fail them for fear (Luk 21:26) and great men and chief captains call to the rocks and mountains to fall on them, Rev 6:15. The next verse describes these terrible things (Psa 45:5): Thy arrows are sharp in the heart of the king's enemies. First, Those that were by nature enemies are thus wounded, in order to their being subdued and reconciled. Convictions are like the arrows of the bow, which are sharp in the heart on which they fasten, and bring people to fall under Christ, in subjection to his laws and government. Those that thus fall on this stone shall by broken, Mat 21:44. Secondly, Those that persist in their enmity are thus wounded, in order to their being ruined. The arrows of God's terrors are sharp in their hearts, whereby they shall fall under him, so as to be made his footstool, Psa 110:1. Those that would not have him to reign over them shall be brought forth and slain before him (Luk 19:27); those that would not submit to his golden sceptre shall be broken to pieces by his iron rod. Psalms 45:6