Psalms 45 commentary

The psalmist's tongue was guided by the Spirit of God, as the pen is by the hand of a ready writer. This psalm is touching the King Jesus, his kingdom and government. It is a shame that this good matter is not more the subject of our discourse. There is more in Christ to engage our love, than there is or can be in any creature. This world and its charms are ready to draw away our hearts from Christ; therefore we are concerned to understand how much more worthy he is of our love. 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. The psalmist, verses 3–5, joyfully foretells the progress and success of the Messiah. The arrows of conviction are very terrible in the hearts of sinners, till they are humbled and reconciled; but the arrows of vengeance will be more so to his enemies who refuse to submit. All who have seen his glory and tasted his grace, rejoice to see him, by his word and Spirit, bring enemies and strangers under his dominion.

The throne of this almighty King is established for ever. While the Holy Spirit leads Christ's people to look to his cross, he teaches them to see the evil of sin and the beauty of holiness; so that none of them can feel encouragement to continue in sin. The Mediator is God, else he had been neither able to do the Mediator's work, nor fit to wear the Mediator's crown. God the Father, as his God in respect to his human nature and mediatorial offices, has given to him the Holy Spirit without measure. Thus anointed to be a Prophet, Priest, and King, Christ has pre-eminence in the gladdening gifts and graces of the spirit, and from his fulness communicates them to his brethren in human nature. The Spirit is called the oil of gladness, because of the delight wherewith Christ was filled, in carrying on his undertakings. The salvation of sinners is the joy of angels, much more of the Son. And in proportion as we are conformed to his holy image, we may expect the gladdening gifts influences of the Comforter. The excellences of the Messiah, the suitableness of his offices, and the sufficiency of his grace, seem to be intended by the fragrance of his garments. The church formed of true believers, is here compared to the queen, whom, by an everlasting covenant, the Lord Jesus has betrothed to himself. This is the bride, the Lamb's wife, whose graces are compared to fine linen, for their purity; to gold, for their costliness: for as we owe our redemption, so we owe our adorning, to the precious blood of the Son of God.

If we desire to share these blessings, we must hearken to Christ's word. We must forget our carnal and sinful attachments and pursuits. He must be our Lord as well as our Saviour; all idols must be thrown away, that we may give him our whole heart. And here is good encouragement, thus to break off from former alliances. The beauty of holiness, both on the church and on particular believers, is, in the sight of Christ, of great price, and very amiable. The work of grace is the workmanship of the Spirit, it is the image of Christ upon the soul, a partaking of the Divine nature. It is clear of all sin, there is none in it, nor any comes from it. There is nothing glorious in the old man or corrupt nature; but in the new man, or work of grace upon the soul, every thing is glorious. The robe of Christ's righteousness, which he has wrought out for his church, the Father imputes unto her, and bestows upon her. None are brought to Christ, but those whom the Father brings. This notes the conversion of souls to him. The robe of righteousness, and garments of salvation, the change of raiment Christ has put upon her. Such as strictly cleave to Christ, loving him in singleness of heart, are companions of the bride, who partake of the very same grace, enjoy the same privileges, and share in one common salvation. These, every one, shall be brought to the King; not one lost or left behind. Instead of the Old Testament church, there shall be a New Testament church, a Gentile church. In the believing hope of our everlasting happiness in the other world, let us always keep up the remembrance of Christ, as our only way thither; and transmit the remembrance of him to succeeding generations, that his name may endure for ever.

PSALM 45

In this psalm, the grace and beauty of Solomon, his virtues in ruling the kingdom, and also his power and riches, are illustrated and described in terms of high commendation. More especially, as he had taken to wife a stranger out of Egypt, the blessing of God is promised to him in this relationship, provided the newly espoused bride, bidding adieu to her own nation, and renouncing all attachment to it, devote herself wholly to her husband. At the same time, there can be no doubt, that under this figure the majesty, wealth, and extent of Christ’s kingdom are described and illustrated by appropriate terms, to teach the faithful that there is no felicity greater or more desirable than to live under the reign of this king, and to be subject to his government.

To the chief musician upon the lilies; of the sons of Korah; for instruction; a song of loves.

It is well known that this psalm was composed concerning Solomon; but it is uncertain who was its author. It is, in my opinion, probable, that some one of the prophets or godly teachers (whether after Solo-men’s death, or while he was yet alive, it is of no importance to inquire) took this as the subject of his discourse, with the design of showing, that whatever excellence had been seen in Solomon had a higher application. This psalm is called a song of loves, not, as some suppose, because it illustrates the fatherly love of God, as to the benefits which he had conferred in such a distinguished manner upon Solomon, but because it contains an expression of rejoicing on account of his happy and prosperous marriage. Thus the words, of loves, are put for a descriptive epithet, and denote, that it is a love-song. Indeed, Solomon was called ידידיה, Yedidyah, which means beloved of the Lord, 2 Samuel 12:25. But the context, in my opinion, requires that this term ירידות, yedidoth, that is to say, loves, be understood as referring to the mutual love which husband and wife ought to cherish towards each other. But as the word loves is sometimes taken in a bad sense, and as even conjugal affection itself, however well regulated, has always some irregularity of the flesh mingled with it; this song is, at the same time, called משכיל, maskil, to teach us, that the subject here treated of is not some obscene or unchaste amours, but that, under what is here said of Solomon as a type, the holy and divine union of Christ and his Church is described and set forth. As to the remaining part of the inscription, interpreters explain it in various ways. שושן, shushan, properly signifies a lily; and the sixtieth psalm has in its inscription the same term in the singular number. Here, and in the eightieth psalm, the plural number is employed. It is therefore probable, that it was either the beginning of a common song, or else some instrument of music. But as this is a matter of no great consequence, I give no opinion, but leave it undecided; for, without any danger to the truth, every one may freely adopt on this point whatever view he chooses.

Psalm 45:1-5

1. My heart is boiling over with a good matter: I shall speak of the works which I have made concerning the king: my tongue is as the pen of a swift writer. 2. Thou art fairer than the sons of men: grace is poured into thy lips; because God hath blessed thee for ever. 3. Gird thy sword upon thy thigh, O mighty one! with glory and majesty. “(Qui est,) gloire et magnificence.” — Fr. “(Which is,) glory and majesty.” 4. And in thy majesty do thou prosper: ride forth upon the word of truth, and meekness, and righteousness; and thy right hand shall teach thee terrible things. 5. Thine arrows are sharp (so that the people fall under thee) in the heart of the enemies of the King.

1 My heart is boiling over “רחש, rachash, boileth, or bubbleth up, denotes the language of the heart, full and ready for utterance.” — Bythner’s Lyra The Psalmist’s heart was so full and warmed with the subject of the psalm, that it could not contain; and the opening of the poem evinces that it was so, for he abruptly breaks forth into an annunciation of its subject as if impatient of restraint. Ainsworth thinks there is here an allusion to the boiling of the minchah, or meat-offering under the law in the frying-pan, (Leviticus 7:9.) It was there boiled in oil, being made of fine flour unleavened, mingled with oil, (Leviticus 11:5;) and afterwards was presented to the Lord by the priest, verse 8, etc. “Here,” says he, “the matter of this psalm is the minchah or oblation, which with the oil, the grace of the spirit, was boiled and prepared in the prophet’s breast, and now presented.” with a good matter This preface shows sufficiently that the subject of the psalm is no common one; for whoever the author of it may have been, he here intimates, at the very outset, that he will treat of great and glorious things. The Holy Spirit is not accustomed to inspire the servants of God to utter great swelling words, and to pour forth empty sounds into the air; and, therefore, we may naturally conclude, that the subject here treated of is not merely a transitory and earthly kingdom, but sortie-thing more excellent. Were not this the case, what end would it serve to announce, as the prophet does in such a magnificent style, that his heart was boiling over, from his ardent desire to be employed in rehearsing the praises of the king? Some prefer to translate the word to utter; but the other signification of the word appears to me to be more appropriate; and it is confirmed by this, that from this verb is derived the noun מרהשת, marchesheth, a word which is found once or twice in Moses, and signifies a frying-pan, in which sweatmeats are baked. It is then of the same import as if the inspired writer had said, My heart is ready to breathe forth something excellent and worthy of being remembered. He afterwards expresses the harmony between the tongue and the heart, when he compares his tongue to the pen of a swift and ready writer

PSALM 45

Psa 45:1-17. Shoshannim--literally, "Lilies," either descriptive of an instrument so shaped, or denoting some tune or air so called, after which the Psalm was to be sung (see on Psa 8:1, title). A song of loves, or, of beloved ones (plural and feminine)--a conjugal song. Maschil--(See on Psa 32:1, title, and Psa 42:1, title) denotes the didactic character of the Psalm; that it gives instruction, the song being of allegorical, and not literal, import. The union and glories of Christ and his Church are described. He is addressed as a king possessed of all essential graces, as a conqueror exalted on the throne of a righteous and eternal government, and as a bridegroom arrayed in nuptial splendor. The Church is portrayed in the purity and loveliness of a royally adorned and attended bride, invited to forsake her home and share the honors of her affianced lord. The picture of an Oriental wedding thus opened is filled up by representing the complimentary gifts of the wealthy with which the occasion is honored, the procession of the bride clothed in splendid raiment, attended by her virgin companions, and the entrance of the joyous throng into the palace of the king. A prediction of a numerous and distinguished progeny, instead of the complimentary wish for it usually expressed (compare Ge 24:60; Ru 4:11, 12), and an assurance of a perpetual fame, closes the Psalm. All ancient Jewish and Christian interpreters regarded this Psalm as an allegory of the purport above named. In the Song of Songs the allegory is carried out more fully. Hosea (Ho 1:1-3:5) treats the relation of God and His people under the same figure, and its use to set forth the relation of Christ and His Church runs through both parts of the Bible (compare Is 54:5; 62:4, 5; Mt 22:3; 25:1; Joh 3:29; Ep 5:25-32, &c.). Other methods of exposition have been suggested. Several Jewish monarchs, from Solomon to the wicked Ahab, and various foreign princes, have been named as the hero of the song. But to none of them can the terms here used be shown to apply, and it is hardly probable that any mere nuptial song, especially of a heathen king, would be permitted a place in the sacred songs of the Jews. The advocates for any other than the Messianic interpretation have generally silenced each other in succession, while the application of the most rigorous rules of a fair system of interpretation has but strengthened the evidences in its favor. The scope of the Psalm above given is easy and sustained by the explication of its details. The quotation of Psa 45:6, 7 by Paul (He 1:8, 9), as applicable to Christ, ought to be conclusive, and their special exposition shows the propriety of such an application.

1. An animated preface indicative of strong emotion. Literally, "My heart overflows: a good matter I speak; the things which I have made," &c.

inditing--literally, "boiling up," as a fountain overflows.

my tongue is the pen--a mere instrument of God's use.

of a ready writer--that is, it is fluent. The theme is inspiring and language flows fast.

2. To rich personal attractions is added grace of the lips, captivating powers of speech. This is given, and becomes a source of power and proves a blessing. Christ is a prophet (Lu 4:22).

3-4. The king is addressed as ready to go forth to battle.

sword--(Compare Re 1:16; 19:15).

mighty--(Compare Is 9:6).

glory and ... majesty--generally used as divine attributes (Psa 96:6; 104:1; 111:3), or as specially conferred on mortals (Psa 21:5), perhaps these typically.

5. The result.

people--Whole nations are subdued.

6. No lawful construction can be devised to change the sense here given and sustained by the ancient versions, and above all by Paul (He 1:8). Of the perpetuity of this government, compare 2Sa 7:13; Psa 10:16; 72:5; 89:4; 110:4; Is 9:7.

7. As in Psa 45:6 the divine nature is made prominent, here the moral qualities of the human are alleged as the reason or ground of the mediatorial exultation. Some render "O God, thy God," instead of

God, thy God--but the latter is sustained by the same form (Psa 50:7), and it was only of His human nature that the anointing could be predicated (compare Is 61:3).

oil of gladness--or token of gladness, as used in feasts and other times of solemn joy (compare 1Ki 1:39, 40).

fellows--other kings.

8. The king thus inaugurated is now presented as a bridegroom, who appears in garments richly perfumed, brought out from

ivory palaces--His royal residence; by which, as indications of the happy bridal occasion, He has been gladdened.

9. In completion of this picture of a marriage festival, female attendants or bridesmaids of the highest rank attend Him, while the queen, in rich apparel (Psa 45:13), stands ready for the nuptial procession.

10-11. She is invited to the union, for forming which she must leave her father's people. She representing, by the form of the allegory, the Church, this address is illustrated by all those scriptures, from Ge 12:1 on, which speak of the people of God as a chosen, separate, and peculiar people. The relation of subjection to her spouse at once accords with the law of marriage, as given in Ge 3:16; 18:12; Ep 5:22; 1Pe 3:5, 6, and the relation of the Church to Christ (Ep 5:24). The love of the husband is intimately connected with the entire devotion to which the bride is exhorted.

12. daughter of Tyre--(Psa 9:14); denotes the people. Tyre, celebrated for its great wealth, is selected to represent the richest nations, an idea confirmed by the next clause. These gifts are brought as means to conciliate the royal parties, representing the admitted subjection of the offerers. This well sets forth the exalted position of the Church and her head, whose moral qualities receive the homage of the world. The contribution of material wealth to sustain the institutions of the Church may be included (compare "riches of the Gentiles," Psa 72:10; Is 60:5-10).

13. the king's daughter--a term of dignity. It may also intimate, with some allusion to the teaching of the allegory, that the bride of Christ, the Church, is the daughter of the great king, God.

within--Not only is her outward raiment costly, but all her apparel is of the richest texture.

wrought gold--gold embroidery, or cloth in which gold is woven.

14-15. The progress of the procession is described; according to the usual custom the bride and attendants are conducted to the palace. Some for the words--

in raiment of needlework--propose another rendering, "on variegated (or embroidered) cloths"--that is, in the manner of the East, richly wrought tapestry was spread on the ground, on which the bride walked. As the dress had been already mentioned, this seems to be a probable translation.

16. As earthly monarchs govern widely extended empires by viceroys, this glorious king is represented as supplying all the principalities of earth with princes of his own numerous progeny.

17. The glories of this empire shall be as wide as the world and lasting as eternity.

therefore--Because thus glorious, the praise shall be universal and perpetual. Some writers have taxed their ingenuity to find in the history and fortunes of Christ and His Church exact parallels for every part of this splendid allegory, not excepting its gorgeous Oriental imagery. Thus, by the dresses of the king and queen, are thought to be meant the eminent endowments and graces of Christ and His people. The attendant women, supposed (though inconsistently it might seem with the inspired character of the work) to be concubines, are thought to represent the Gentile churches, and the bride the Jewish, &c. But it is evident that we cannot pursue such a mode of interpretation. For, following the allegory, we must suspend to the distant future the results of a union whose consummation as a marriage is still distant (compare Re 21:9). In fact, the imagery here and elsewhere sets before us the Church in two aspects. As a body, it is yet incomplete, the whole is yet ungathered. As a moral institution, it is yet imperfect. In the final catastrophe it will be complete and perfect. Thus, as a bride adorned, &c., it will be united with its Lord. Thus the union of Christ and the Church triumphant is set forth. On the other hand, in regard to its component parts, the relation of Christ as head, as husband, &c., already exists, and as these parts form an institution in this world, it is by His union with it, and the gifts and graces with which He endows it, that a spiritual seed arises and spreads in the world. Hence we must fix our minds only on the one simple but grand truth, that Christ loves the Church, is head over all things for it, raises it in His exaltation to the highest moral dignity--a dignity of which every, even the meanest, sincere disciple will partake. As to the time, then, in which this allegorical prophecy is to fulfilled, it may be said that no periods of time are specially designated. The characteristics of the relation of Christ and His Church are indicated, and we may suppose that the whole process of His exaltation from the declaration of His Sonship, by His resurrection, to the grand catastrophe of the final judgment, with all the collateral blessings to the Church and the world, lay before the vision of the inspired prophet.

My heart is inditing a good matter - רחש 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. My heart belcheth - Anglo-Saxon.

I speak of the things which I have made touching the king - אמר אני מעשי למלך, 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 honorable 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 Aeneid 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.

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 ידידת 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.

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.

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 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.

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!

Thy throne, O God, is for ever - כסאך אלהים עולם ועד 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 Gen 1:1; and this very verse the apostle, Heb 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 ard 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.

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 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, 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.

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.

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 Chaldee 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.

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.

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, etc., 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 favor of its Author.

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 splendor of her palace. The Asiatic queens, sultanas, and begums, scarcely ever appear in public. They abide in the harem in the greatest luxury and splendor; 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.

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.

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.

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.

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.

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.

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

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, Eph 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.

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.

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, Isa 9:6. A right scepter - Thou rulest with exact righteousness and equity.

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, Zech 13:7, and his equal, Phil 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.

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.

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, Rev 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.

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.

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.

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.

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.

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

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.

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.

1. MY heart is enditing a good matter : I speak of the things which I have made touching the king : my tongue is the pen of a ready writer .

I am about to utter not vain or rash, or foolish or false Words, but such as proceed from my very Heart, and most serious Thoughts and cordial Affections.

Heb. Boyleth, or bubbleth up like water in a Pot over the Fire. This Phrase notes that the workings of his Heart, in this Ma[illegible: 1+ letters]ter were frequent and abundant, Fervent and Vehement, free and Chear[illegible: 1+ letters]ul, and withal kindled by Gods grace, and by the Inspiration of the Holy Ghost.

Either, 1: Pleasant or Delightful, and fit for the Nuptial solemnity here expressed; As a Feast-day is sometimes called a Good day. Or, 2. Excellent, as this Word is oft used, as Numb. 24. 5. Deut. 8. 12. Or, Holy and Spiritual, as it is most commonly used. This is no Vain or Carnal, or wanton Love-Song, but Sublime and Heavenly, and full of Majesty, as is manifest from the Body of this Psalm.

Which I by divine Inspiration have Composed.

Or rather, to the King: for to him he addresseth his Speech in the following Verses: and this Hebrew prefix, L[illegible: 1+ letters]d▪ generally signifies, to, though sometimes it be rendred, o[illegible: 1+ letters] or Conc[illegible: 1+ letters]rning.

Or, as the P[illegible: 1+ letters]n. Whereby he intimates that he was onel[illegible: 1+ letters] the Pen or Instrument in uttering this Song, and that it had another and an higher Original, to wit, the Spirit of God, by whose hand this Pen was guided and managed.

Whereby he understands Either, 1. Gods Spirit, who writ or spoke this by the Pen, or mouth of the Psalmist; Or, 2. Himself: whom he so calls, not out of vain Ostentation, or Self-Commendation, but to teach us, that this Song was not the effect of his own deep and serious study, but did freely flow into him by divine Inspiration, and did as freely and readily flow from him.

Marginal references: Heb. B[illegible: 1+ letters]yleth, [illegible: 1 word] Babbleth up. Or, will speak.

2. Thou art fairer than the children of men : grace is poured into thy lips : therefore God hath blessed thee for ever.

Or, more Beautiful, (i. e.) Lovely and amiable. He speaks not here so much of his outward Beauty, which, though it be an Ornament both to a Bridegroom and to a King, yet is not very Considerable in Either, nor is much admi[illegible: 1+ letters]ed, or applauded by Wise men, as of the inward and glorious Endowments of his Mind or Soul, such as Wisdom, and Righteousness and Meekness, &c. as the particulars of this Beauty are declared, v. 4. 7.

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 th[illegible: 1+ letters] chief part of this Beauty, and most celebrated in this Psalm.

God hath plentifully poured into thy Mind and Tongue, the gift of speaking with admirable Grace, (i. e.) Most wisely, and Eloquently, and therefore most acceptably, so as to find Grace with, and work Grace in thy Hearers. This was in the same sort true of Solomon, but far more Eminently and Effectually in Christ: of which see Isa. 50. 4. Luk. 4: 22. Ioh. 7. 46. The former Clause noted his inward Perfections; and this signifies his Ability and Readiness, to Communicate them to others.

Which notes not the Meri[illegible: 1+ letters]orious cause, for that Beauty and Grace now mentioned, are declared to be the [illegible: 1+ letters]ree gifts of God, and were the Effects, and not ▪the Causes, of Gods blessing him, but rather the final Cause, or the end for which God endowed him, with those excellent Qualifications; and so the Sense of the place is, because God hath so Eminently adorned and qualified thee for Rule, therefore he hath trusted and Blessed thee, with an everlasting Kingdom. Or, because, as this Particle is used, Gen. 38. 26. Psal. 42. 6. and elsewhere. And so God's Blessing him with such solid and everlasting Blessings, is noted as the Cause of this singular Beauty and Grace here expressed.

3. Gird thy sword upon thy thigh , O most mighty: with thy glory and thy majesty .

Either, 1. As an Ensign of Royal Majesty. But that is usually and much better expressed in Scripture, by putting a Crown upon his head. Or rather, 2. As an Instrument for War and Battel, to smite his Enemies, as it is declared, v. 4, 5. And the Sword is here put Synecdochically for all his Arms, as it is in many other places, as appears from v. 5. where we read also of his Arrows. And this Sword of the Messi[illegible: 1+ letters]s is nothing else, but the Word of God coming out of his Mouth, which is fitly Compared to a Sword, as may appear from Isa. 49. 2. Eph. 6. 17. Heb. 4. 12. Revel. 1. 16. which is elsewhere called the Rod of his Mouth, Isa. 11. 4, and the Rod of his Power, Psal. 110. 2.

Or, which is thy Glory and thy Majesty; Or, magnificence or Beauty: For these Words are joyned with the Snord, by way of apposition. Which Sword or Word is the great Instrument of maintaining and propagating thy Honour, and Glory, and Kingdom.

4. And in thy majesty ride prosperously , because of truth and meekness, and righteousness : and thy right hand shall teach thee terrible things .

Being thus gloriously, or magnificently girt and Armed.

March on speedily (which is signified by Riding) and successfully against t[illegible: 1+ letters]ine Enemies, (i. e.) Thou shalt do so, as it is in the last Clause, shall teach thee. So Imperatives are of[illegible: 1+ letters] put for Futures, and Predictions are expressed in the form of Commands or Exhortations.

Or, because of thy Truth, &c. (i. e.) Because thou art worthy of this Dominion and Success; for thou neither didst obtain nor wilt manage thy Kingdom, by Deceit or Violence and unrighteousness, as the Princes of the Earth [illegible: 1+ letters]requently do, but with Truth and Faithfulness, with Meekness and Gentleness towards thy People, and to all that shall submit to thee, with impartial Justice and Equity; whereby thy Throne will be established, Prov. 16. 12. and 20. 28. Or, as it is in the Hebrew, Word for Word, upon the [illegible: 1+ letters]ord of Truth, &c. which may seem best to suit with the foregoing Words, which according to the Hebrew are, Prosper thou, Ride thou, and then immediately follows; upon the Word of Truth, &c. To wit, the Gospel; which is oft called Truth, as Io[illegible: 1+ letters]. 8. 32. Col. 1. 5: &c. and the word of Truth, Eph: 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 by Christ, and by his Ministers, Mat. 21. 5. 2 Tim 2. 25. and the Word of Righteousness, because it brings in everlasting Righteousness, Dan. 9. 24. and strongly obligeth and excit[illegible: 1+ letters] all Men▪ to the Practise 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, Revel. 19. 11. And this may be here added, to shew the great difference between the Kingdoms of the World, that are managed with outward Pomp and Glory, and the Kingdom of Christ, which is a spiritual Kingdom and like a Spouse, v. 13. all Glorious within▪ as Conssisting in spiritual Vertues and Graces, Truth, Meekness and Righteousness.

(i. e.) Thou [illegible: 1+ letters]alt do great and glorious Exploits, which shall be Grievous and 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. Compare Isa. 63. 3. Which doth by no means agree to Solomon, who was▪a man of Peace, and not ingaged in any martial Actions against his Enemies; and, if he had done any thing Considerable in that kind, he could not do it by his own Right hand, but by the Help of his Souldiers. But this doth excellently agree to the Messias, and to him onely. Ob[illegible: 1+ letters]. The things which were done by the Messias at his first Coming, were rather Comfortable than Terrible. Ans. They were indeed Comfortable to all good Men, but withal they were Terrible to the ungodly, and particularly to the Body of the Jewish Nation, to whom Christ was a Stone of stumbling, and Rock of offence, and an Occasion of their utter Destruction. And upon that and other Accounts, not onely Christ's second, but even his first Coming, is represented as dreadful, as Io[illegible: 1+ letters]l 2. 30. Mal. 3. 2. and elsewhere. For the Phrase, thy Right hand shall [illegible: 1+ letters]each thee, it is not to be taken Properly, for so he taught his Hand, and not his Hand him, but the meaning is, that his Hand should show him, (i. e.) Discover and work before him: for Verbal words are oft understood Really, as Calling is put for Being, as Isa. 1. 26. and 9. 6. so teaching or shewing, is put for doing, as Psal. 16. last, and 60. 3.

Marginal references: Heb. Prosper thou, Ride thou.

5. Thine arrows are sharp in the heart of the kings enemies : whereby the people fall under thee .

The same thing, for Substance with the Sword, v. 3. both noting the Instruments by which he Conquers his Enemies; which is no other than his Word, which is sharp and powerful, and pierceth the Hearts of Men, Heb. 4. 12. which also first wounds Sinners, and then heals them; and which is for the Fall, as well as for the Rising of many, Luk. 2. 34: and for Iudgment, as well as for Mercy, Ioh. 9. 39. to some a Savour of Death, and to others a Savour of Life, 2 Cor. 2. 16. and therefore is fitly Compared to Arrows; which Title is sometimes given to words, as Psal, 64. 4. and frequently to God's Plagues or Judgments, Deut. 32. 23. Psal. 18. 14. and 64. 7. such as the Word becomes to ungodly Men by their own Fault. And these Metaphorical Weapons are oft ascribed to Christ; who hath a Bow, Revel. 6. 2. and Weapons of Warfare, 2 Cor. 10. 4. and whose Mouth God is said to make a Sword, and an Arrow, Isa 49. 2.

(i. e.) Of thine Enemies; the third Person being put for the second, as is usual in Prophetical Writings; which here may seem to have some Emphasis▪ as describing the Persons, against whom he shot his Arrows, and the Reason why he did so, because they were the Enemies of his Kingdom, and would not have him to Reign over them, Luk. 19. 27.

Either, as slain by thine Arrows; Or, as prostrate at thy Feet, after the manner of Conquered Persons, Psal. 18. 38. and 20. 8. According to this and many other Translations, the Words are Transplaced, which in the Hebrew lye thus, Thine Arrows are sharp, whereby the People do fall under thee, in the Heart, (i. e. in the midst, which is oft called the Heart, as Exod. 15. 8. Deut. 4. 11. And so it may be here; for the Army▪ as such, hath no Heart, Properly so called. And so this is fitly alledged, as a Proof of the sharpness and force of his Arrows that they not onely wound those who march in the Front, but even those who are in the midst of the Army, where they may seem secure, and out of their Reach) of the Kings Enemies. But the middle Words may be, and are by many included within a Parenthesis, and so they may agree with our Translation thus, Thine Arrows are sharp (for the People fall under thee, which is an Evidence of their sharpness) in the Heart (or against the Heart; Or, piercing into the Heart. Which is an easie and usual Ellipsis) of the Kings Enemies.

6. Thy throne, O God , is for ever and ever : the scepter of thy kingdom is a right scepter .

It is most Evident, that the Speech is still continued to the same Person, whom he calls King, v. 1. 11. and here God, Which change of the Title was very expedient, and in some sort necessary to give us a true understanding of this Psalm▪ and to assure us that he doth not speak of Solomon (to whom neither these nor the foregoing nor the following Words agree, because his Reign was peaceable and short, and stained with many and great iniquities) but a far greater King, even of the Messias, who is not onely a Man, but also the mighty God, as he is called, Isa. 9. 6. and as the Apostle sol[illegible: 1+ letters]dly proves from this place, Heb. 1. 8. For though the Name of 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 onely made or called Gods, and that onely for a certain Time and Purpose, as is manifest from Exod. 4. 16. and 7. 1. Psal. 82, 6. and it is no where put simply and absolutely for any Person, but him, who is God blessed for ever, Rom. 9. 5.

To wit, Properly and in thine own Person, in which as he Lives for ever, so he must necessarily Reign for ever: whereas David, whose Throne is said to be Established for ever: 2 Sam. 7. 16. was a Mortal man, and therefore that Promise was not intended of, nor could be fulfilled in, his Person, without including his Posterity. And as he here gives to the Messias, the Name of God, which was never given to David nor Solomon, so he ascribes an everlasting Kingdom to him, in such a Sence as it was never given to them. So Dan. 2. 44. and 7. 14.

It is not strange that thy Throne is not liable to the same uncertainties, and Causualties, with the Thrones of earthly Princes, because their Scepters are commonly managed with great injustice and manifold iniquities, which lay the Foundation of their overthrow; whereas thou rulest with exact Righteousness and Equity, whereby thy Throne is Established, Prov. 16. 12.

Marginal references: Psal. 93. 2. Heb. 1. 8.

7. Thou lovest righteousness, and hatest wickedness : therefore God, thy God hath anointed thee with the oyl of gladness above thy fellows .

Thou dost not onely do that which is good, and avoid that which is Evil; Which even bad Princes and Men may do, and sometimes Actually do for Politick, or Prudential Reasons, but thou dost this sincerely, and from an inward Principle, even from a true Love to God, and Goodness, and from an implacable Hatred, against all Wickedness.

So this Particle is commonly used. And so it denoteth, Either, 1. The reward of Christ's righteous Administration of his Kingdom. So the Sence is: Because thou hast given so many and great Proofs of thy Love to Righteousness, and of thy Hatred of sin, and that not onely by the constant Course of thy Life, but also 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 fitly expressed by the Oyl of gladness. For anointing doth not always signifie the Conferring of inward Gifts or Endowments, but sometimes onely notes the Designation or inauguration of a Person, to some high Dignity or Employment, as Ezek. 28. 14. and elsewhere: Or, 2. The final Cause, or end of Christ's Unction. So the Sence is; To that end, (i. e.) That thou mightest love Righteousness, and hate Wickedness and govern thy self, and thy Kingdom accordingly, God hath anointed thee, &c. (i. e.) Hath endowed thee with all the Gifts, and Graces of thy Holy Spirit, Act 10. 38. in an Eminent and peculiar manner, to the Comfort and Refreshment of thine own, and all thy Peoples Hearts; and hath Solemnly called thee, to be the Priest and Prophet, and King of all his People. But the former Sence seems to be the truest, and is for Substance the same thing, which is said in other Words, Phil. 2. 8, 9, 10.

According to thy humane Nature, Io[illegible: 1+ letters]. 20. 17. though in respect of thy divine Nature, thou art his Fellow, Zech. 13. 7. and his Equal, Phil. 2. 6. and one with him, Iob. 10. 30.

So called here, as also Isa. 61. 3. Partly, because it not onely makes the Countenance fresh and pleasant, Psal. 104. 15. but also rejoyceth the Heart, Prov. 27. 9. and Partly, because it was a Token of gladness, and used in Feasts, and other Solemn occasions of Rejoycing: Of which see Psal. 23. 5. Dan. 10. 3. Amos 6. 6.

(i. e.) Above all them, who partake with thee in this Unction: Either, 1. Above all that ever were anointed for Priests or Prophets, or Kings. Or, 2. Above all Believers, who also have received this same Unction, 1 Iob. 2. 20. 27. and are made Priests and Kings unto God Revel. 1. 6.

8. All thy garments smell of myrrhe, and aloes, and cassia : out of the ivory palaces , whereby they have made thee glad .

Wherewith they used to Persume their Garments: See Gen. 27. 27. This may denote those glorious and sweet smelling Vertues, which as they were Treasured up inwardly in Christs Heart, so did they manifest themselves outwardly and visibly, and give forth a greatful Smell, in the whole Course of his Life and Actions, his Doctrine also was a sweet Savour unto God and Men, 2 Co[illegible: 1+ letters]. 2. 14, 15.

Which may be referred: Either, 1▪ To the Garments, which were usually kept in, and now upon this extraordinary Solemnity were brought out of, Palaces, or Houses, or Wardrobes of Ivory, so called here as also, Amos 3. 15. not because they were wholly made of Ivory, but because they were adorned, or covered here and there with it. Or rather, 2. To the King himself, who is here supposed to reside in his ivory Palaces, and his Garments are so fragrant, that they do not onely Perfume the whole Palaces in which he is; but the sweet Savour thereof is perceived by those that pass by them, or are at some distance from them. All which is poetically said, and with a manifest Allusion to Solomon's glorious Garments and Palaces. By these ivory Palaces, he may mean either, 1. His humane Nature, in which Christ dwelt, as in a Tabernacle, as▪ the Greek word signifies, Ioh. 1. 14▪ in which all these fragrant Vertues were, and from whence they were diffused every where. Indeed the Body is called a Temple, Ioh. 2. 19. and an House or Tabernacle, 2 Cor. 5. 1, 2. and so it might be called a Palace. But why it should be called Palaces, and that of Ivory, seems not so plain. Or rather, 2. Those glorious and heavenly Mansions, Ioh. 14. 2. which may not unfitly be called ivory Palaces, as elsewhere in the same figurative manner they are said to be made of, or adorned with Gold and Precious stones, Revel. 21. 18, 19. from which Mansions Christ came into the World, Ioh. 3. 13. and into which Christ went, and where he setled his abode after he went out of the World, Ioh. 13. 1. Act. 1. 11. and from whence Christ poured forth all the fragrant Gifts and Graces of his Spirit, into the World and Church, Act. 2. 33. Although there is no necessity to strain every particular Circumstance, in such poetical Descriptions, nor to find out some particular thing in Christ to which it agrees; for some Expressions may be used, onely as Ornaments in such Cases, as they are in Parables; and it may suffice to know and say that, the Glories and Excellencies of the King Christ are described by such things, in which earthly Potentates do place their Glory.

Or from which: Either, 1. From place or Palaces. Or rather▪ 2. From which thing, (i. e.) From the sweet smell of thy Garments, out of those ivory Palaces, or from the Effusion of the Gifts and Graces of thy Spirit, from thy Fathers right hand in Heaven; which as it is a great Blessing and Comfort to those who receive them, so doth it rejoyce the Heart of Christ, both as it is a Demonstration of his own Power and Glory, and as it is the happy Instrument of doing much good in the World, and of bringing Souls to God, which is Christs great▪ work and delight.

(i. e.) Thou art made glad; such Phrases being oft used, indefinitely and impersonally, as Luk. 15. 32. and in many other places.

9. Kings daughters were among thy honourable women : upon thy right hand did stand the queen in gold of Ophir .

(i. e.) Amongst them that attend upon thy Spouse, as the manner was in Nuptial Solemnities, as men attended upon the Bridegroom, whence they were called Friends, Ioh. [illegible: 1+ letters]. 29. In reference to Christ, as the Spouse or Queen is the Church in general, so these honourable Women, are particular Believers, who are daily added to the Church, Act. 2. 47 and submit themselves to it. 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 oft distinguished by our Minds, from the parts of which it Consists, and as the Daughters of Ierusalem, are distinguished from the Spouse in the Book of the Canticles, though the Spouse be wholly made up of them. And these Believers may be said to be Kings Daughters, Either, because amongst others many Persons of Royal or Princely Races, did embrace the Faith, as was Prophecied of them, Isa. 49. 7. and 60. 10, 11. &c. or because they are in a spiritual Sence, King's unto God, Revel. 1. [illegible: 1+ letters].

The most honourable place next to the Kings. See 1 Kings. 2: 19. Mat. 26: 64.

Which is the posture of a Servant: to shew that as she is a Queen, she is also his Subject to serve and obey him. Or, is placed or seated: Which seems more agreeable to the Person of a Queen, 1 Kings 2. 19. and of a Spouse at the Nup[illegible: 1+ letters]l Solemnity.

Clothed in the richest Garments made of the choicest Gold. By which he designs the Graces wherewith the Church is accomplished.

10. Hearken , O daughter , and consider, and incline thine ear : forget also thine own people, and th[illegible: 1+ letters] [illegible: 1+ letters]ers house .

These Wor[illegible: 1+ letters] [illegible: 1+ letters]poken; Either, 1. In the Person of the Attendants up[illegible: 1+ letters] [illegible: 1 word] Bride or Bridegroom. Or, 2. Of the Bridegroom. [illegible: 1 word] rather, 3. By the Prophet himself: who having hitherto spoken to the Bridegroom, or King, now addresseth his Speech to the Bride or Queen.

So he c[illegible: 1+ letters]lls her, Partly, in token of his Respect and Affection to her, and Partly, because she is supposed to be young and beautiful, and therefore the Prophet speaks like an Elder and graver Person, and as her spiritual Father and Counsellor.

He useth several Words, signifying the same thing, to shew his serious and Vehement desire of her good, and the great importance and difficulty of Practising the following Counsel.

Not simply, but Comparatively, so far as they oppose or hinder the discharge of thy Duty to thy Husband, or so far as they are Corrupted in Doctrine or Worship, or Practise. He alludes to the Law of Matrimony, Gen. 2. 24. and to what Solomon did say, or should have said to Pharaohs Daughter, to [illegible: 1 word] her from the Idolatry and other Vices of her Fathers 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 come to Christ, whether Iews or Gentiles, that they would cast off all their inveterate Error[illegible: 1+ letters] and Prejudices, all those Superstitious or Idolatrous, or wicked Opinions or Practices, which they had received by long and antient, and therefore venerable Tradition from their Fathers, and intirely give up themselves to Christ to be instructed by him▪ and to receive his Doctrine, though it would seem new to them. And by these Words he seems to intimate and tacitly to foretel that not onely the Superstitious inventions and Traditions of Men, but even the legal Worship appointed by Moses, and delivered to them from their Parents, successively for many Generations should be relinquished▪ by the believing Iews, and abolished by Christ's coming.

11. So shall the King greatly desire thy beauty : for he is thy Lord , and worship thou him .

So doing thou shalt be amiable and acceptable to thy Husband; which will abundantly recompence thee, for the loss of thy Fathers house.

As he is thy Husband, and also as he is thy King, and God, as he was called, v. 6, And this is added, as a Reason not of the last Words, why the King would desire her Beauty; but of the Advice given to her, v. 10.

By which he implies that her Husband was no meer Man, but God also, and therefore might be adored without any Violation, of that known and immutable Precept of worshipping God onely.

12. And the daughter of Tyre shall be there with a gift , even the rich amongst the people shall intreat thy favour.

(i. e.) The people or Citizens of Tyre; as the Daughter of Zion, or Ierusalem, or [illegible: 1+ letters]abel, &c. are put for their Inhabitants, 2 Kings. 19. 21. Psal. 137. 8. Zech. 9 9. He mentioneth the Tyrians; Partly, Because they did give Presents to Solomon, 1 Kings 5. 1. &c. to whom here is a Continued allu[illegible: 1+ letters]ion through the whole Psalm; and Partly, because they among others, and before many others, were to be Converted to Christ, as they were. See Mat. 11. 21. 22. Mark 3. 8. and 7. 24. Act. 21. 3, 4, 5. But they are here put Synecdochically for all the Gentiles, whom that City fitly represents, as being the Mart of the Nations, as she is called, Isa, 23. 3. And being a very Rich and Proud, and therefore a Self-conceited, and a stiff necked People, their Merchants being Princes. Isa. 23. 8. they may in a particular manner represent all those great and proud Princes and stubborn People, of the Gentile-World, which should be subd[illegible: 1+ letters]ed to Christ by the preaching of the Gospel.

Partly, to testifie their Homage, which was done by Gifts or Presents, as appears from 1 Sam. 10. 27. 2. Sam. 8. 2. &c. and Partly, to procure thine, and Consequently thy Husbands Favour, as it here follows.

Of other Nations.

Marginal references: Psal. 72▪ 10.; Heb. thy Face.

13. The kings daughter is all glorious within ; her clothing is of wrought gold .

(i. e.) The Spouse, so called; Either, because she was the Daughter of one King, and the Wife of another: Or, because the Spouse or Wife, is sometimes called the Husbands Daughter; Partly, because she is supposed to be younger than he, and Partly, because of that respect and Subjection, which she oweth to him, and that Fatherly Care and Affection, which he oweth to her. See 2. Sam. 12. 3. Ier. 3. 4. So the Bridegroom calls his Spouse his Sister, Cant. 4. 19. Thus Livia, the Wife of Augustus is called his Sister in ancient Coins.

Either, 1. Even in her retiring Chambers, in the Kings Palace, and not onely when she sheweth her self abroad. Or rather, 2. In her mind and Soul, or in spiritual Endowments, the excellent Vertues and Graces wherewith she is accomplished. For, 1. This is opposed to her outward Clothing, 2. This being so great and so necessary a Qualification of a worthy Spouse, it is not likely it should be omitted in her Description and Commendation, especially when the Bridegroom is Commended for his inward Accomplishments, as well as for his outward Glory, v. 4. 7. 3 The Church is this Bride, as hath been said and proved before, whose true and chief Beauty is inward and spiritual, and not Consisting in outward Pomp and Glory.

Her inward Perfections do not rest within her, but break forth into Vertuous and honourable Actions, wherewith she is adorned in the view of the World. This suits well with the style of the holy Scriptures, wherein the Saints are oft said to be Cloathed, with Vertues and Vertuous Actions. See Psal. 132. 9. 1 Pet. 5. 5.

14. She shall be brought unto the king in raiment of needle-work: the virgins her companions that follow her shall be brought unto thee.

He alludes to the Custom of Conducting the Bride to the Bridegrooms house▪

(i. e.) Her Bride-m[illegible: 1+ letters]idens attending upon her▪ called her honourable Women, v 9. (where see the Notes.) and here Virgins, because of their spiritual Purity and Chas[illegible: 1+ letters]ty, 2 Cor. 11. 2.

15. With gladness and rejoycing shall they be brought: they shall enter into the King's palace.

Full of joy for the Glory and Felicity of the Bride and Bridegroom, and for the Comfort and Benefit, which redoundeth to themselves from it.

16. In stead of thy fathers shall be thy children, whom thou mayest make princes in all the earth .

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; Yet so that he supposeth the Bride to be concernd and partakes with him in the Priviledge here mentioned, and the Children to be common to them both. And therefore this Verse and Psalm 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 exceeding their Parents in the largeness of their Dominions, or being made Princes in all the Earth, as is here said, that they enjoyed but a small part of their Fathers Dominions, and that with many Tribulations and but for a short time. But this was most truly and fully accomplished in Christ: who instead of his Fathers of the Jewish Nation, from whom he descended, and by whom he was forsaken and rejected (which here seems to be implyed, and elsewhere is expressly affi[illegible: 1+ letters]med) had a numerous Posterity, of Gentile 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, because they subdued a very great part of the World, to the Obedience of Christ. and ruled them in his Name and stead.

Marginal references: 1 Pet. 2 9. Rev. 1. 6. & 5. 10. & 20. 6.

17. I will make thy name to be remembred in all generations : therefore shall the people praise thee for ever and ever.

As he began the Psalm, with the Celebration of the Kings Praises, so now he endeth with it, and addes this important Circumstance, that this Nuptial Song should not onely serve for the present Solemnity, as others of that kind do, but that it should be remembred and sung in all successive Generations. Which plainly sheweth that it was not Composed upon such a sleight and Transitory occasion, as that of Solomon's Marriage with Pharaoh's Daughter: which was soon forgotten, and the Israelites had little cause to remember it with any satisfaction; but upon that great and glorious and everlasting Marriage between Christ and his Church; of which this is most properly and litterally verified.

Psa 45:1-2 (Hebrew_Bible_45:2-3) The verb רחשׁ, as מרחשׁת shows, signifies originally to bubble up, boil, and is used in the dialects generally of excited motion and lively excitement; it is construed with the accusative after the manner of verbs denoting fulness, like the synonymous נבע, Psa 119:171 (cf. Talmudic לשׁונך תרחישׁ רננות, let thy tongue overflow with songs of praise). Whatever the heart is full of, with that the mouth overflows; the heart of the poet gushes over with a “good word.” דּבר is a matter that finds utterance and is put into the form of words; and טּוב describes it as good with the collateral idea of that which is cheerful, pleasing, and rich in promise (Isa 52:7; Zec 1:13). The fact that out of the fulness and oppression of his heart so good a word springs forth, arises from the subject in which now his whole powers of mind are absorbed: I am saying or thinking (אני pausal form by Dechî, in order that the introductory formula may not be mistaken), i.e., my purpose is: מעשׁי למלך, my works or creations (not sing., but plur., just as also מקני in Exo 17:3; Num 20:19, where the connection leads one to expect the plural) shall be dedicated to the king; or even: the thought completely fills me, quite carries me away, that they concern or have reference to the king. In the former case למלך dispenses with the article because it is used after the manner of a proper name (as in Psa 21:2; Psa 72:1); in the latter, because the person retires before the office of dignity belonging to it: and this we, in common with Hitzig, prefer on account of the self-conscious and reflecting אמר אני by which it is introduced. He says to himself that it is a king to whom his song refers; and this lofty theme makes his tongue so eloquent and fluent that it is like the style of a γραμματεὺς ὀξύγραφος. Thus it is correctly rendered by the lxx; whereas סופר מהיר as an epithet applied to Ezra (Ezr 7:6) does not denote a rapid writer, but a learned or skilled scribe. Rapidly, like the style of an agile writer, does the tongue of the poet move; and it is obliged to move thus rapidly because of the thoughts and words that flow forth to it out of his heart. The chief thing that inspires him is the beauty of the king. The form יפיפית, which certainly ought to have a passive sense (Aquila κάλλει ἐκαλλίωθης), cannot be explained as formed by reduplication of the first two radicals of the verb יפה (יפי); for there are no examples to be found in support of quinqueliterals thus derived. What seems to favour this derivation is this, that the legitimately formed Pealal יפיפה (cf. the adjective יפהפי = יפיפי, Jer 46:20) is made passive by a change of vowels in a manner that is altogether peculiar, but still explicable in connection with this verb, which is a twofold weak verb. The meaning is: Thou art beyond compare beautifully fashioned, or endowed with beauty beyond the children of men. The lips are specially singled out from among all the features of beauty in him. Over his lips is poured forth, viz., from above, חן (gracefulness of benevolence), inasmuch as, even without his speaking, the form of his lips and each of their movements awakens love and trust; it is evident, however, that from such lips, full of χάρις, there must proceed also λόγοι τῆς χάριτος (Luk 4:22; Ecc 10:12). In this beauty of the king and this charm of his lips the psalmist sees a manifestation of the everlasting blessing of God, that is perceptible to the senses. It is not to be rendered: because Elohim hath blessed thee for ever. The assertion that על־כּן is used in some passages for על־כּן אשׁר cannot be proved (vid., on Psa 42:7). But the meaning of the psalmist is, moreover, not that the king, because he is so fair and has such gracious lips, is blessed of God. If this were the idea, then the noble moral qualities of which the beauty of this king is the transparent form, ought to be more definitely expressed. Thus personally conceived, as it is here, beauty itself is a blessing, not a ground for blessing. The fact of the matter is this, beauty is denoted by על־כן as a reason for the blessing being known or recognised, not as a reason why the king should be blessed. From his outward appearance it is at once manifest that the king is one who is blessed by God, and that blessed for ever. The psalmist could not but know that “grace is deceitful and beauty vain” (Pro 31:30), therefore the beauty of this king was in his eyes more than mere earthly beauty; it appears to him in the light of a celestial transfiguration, and for this very reason as an imperishable gift, in which there becomes manifest an unlimited endless blessing.

Psa 45:3-5 (Hebrew_Bible_44:4-6) In the ever blessed one the greatest strength and vigour are combined with the highest beauty. He is a hero. The praise of his heroic strength takes the form of a summons to exert it and aid the good in obtaining the victory over evil. Brightness and majesty, as the objects to חגור, alternating with the sword, are not in apposition to this which is their instrument and symbol (Hengstenberg), but permutatives, inasmuch as חגור is zeugmatically referable to both objects: the king is (1) to gird himself with his sword, and (2) to surround himself with his kingly, God-like doxa. הוד והדר is the brilliancy of the divine glory (Psa 96:6), of which the glory of the Davidic kingship is a reflection (Psa 21:6); mentioned side by side with the sword, it is, as it were, the panoply that surrounds the king as bright armour. In Psa 45:5 והדרך, written accidentally a second time, is probably to be struck out, as Olshausen and Hupfeld are of opinion. Hitzig points it והדרך, “and step forth;” but this is not Hebrew. As the text runs, wa - hadārcha (with Legarme preceded by Illuj, vid., Accentsystem xiii. §8 c, 9) looks as though it were repeated out of Psa 45:4 in the echo-like and interlinked style that we frequently find in the songs of degrees, e.g., Psa 121:1-2; and in fact repeated as an accusative of more exact definition (in the same bold manner as in Psa 17:13-14) to צלח, which, like Arab. ṣlḥ, starting from the primary notion of cleaving, breaking through, pressing forward, comes to have the notion of carrying anything through prosperously, of being successful, pervadere et bene procedere (cf. the corresponding development of signification in Arab. flḥ , 'flḥ), and, according to Ges. §142, rem. 1, gives to רכב the adverbial notion of that which is effectual (victorious) or effective and successful. We cannot determine whether רכב is here intended to say vehi curru or vehi equo; but certainly not upon a mule or an ass (1Ki 1:33; Zec 9:9), which are the beasts ridden in a time of peace. The king going forth to battle either rides in a war-chariot (like Ahab and Jehoshaphat, 1 Kings 22), or upon a war-horse, as in Rev 19:11 the Logos of God is borne upon a white horse. That which he is to accomplish as he rides forth in majesty is introduced by על־דּבר (for the sake of, on account of), which is used just as in Psa 79:9, 2Sa 18:5. The combination ענוה־צדק-is very similar to עריה־בשׁת, Mic 1:11 (nakedness - ignominy = ignominious nakedness), if ענוה = ענוה is to be taken as the name of a virtue. The two words are then the names of virtues, like אמת (truth = veracity, which loves and practises that which is true and which is hostile to lying, falseness, and dissimulation); and whereas צדק ענוה would signify meek righteousness, and צדק ענות, righteousness meekness, this conjunction standing in the middle between an addition and an asyndeton denotes meekness and righteousness as twin-sisters and reciprocally pervasive. The virtues named, however, stand for those who exemplify them and who are in need of help, on whose behalf the king is called upon to enter the strife: the righteous, if they are at the same time ענוים (עניּים), are doubly worthy and in need of his help. Nevertheless another explanation of ענוה presents itself, and one that is all the more probable as occurring just in this Psalm which has such a North-Palestinian colouring. The observation, that North-Palestinian writers do not always point the construct state with ath, in favour of which Hitzig, on Psa 68:29, wrongly appeals to Hos 10:6; Job 39:13, but rightly to Jdg 7:8; Jdg 8:32 (cf. Deu 33:4, Deu 33:27), is perfectly correct. Accordingly ענוה may possibly be equivalent to ענות, but not in the signification business, affair = ענין, parallel with דּבר, but in the signification afflictio (after the form ראוה, Eze 28:17); so that it may be rendered: in order to put a stop to the oppression of righteousness or the suffering of innocence. The jussive ותורך, like ויתאו in Psa 45:12, begins the apodosis of a hypothetical protasis that is virtually there (Ew. §347, b): so shall thy right hand teach thee, i.e., lead thee forth and cause thee to see terrible things, i.e., awe-inspiring deeds.

But in Psa 45:6 both summons and desire pass over into the expression of a sure and hopeful prospect and a vision, in which that which is to be is present to the mind: thine arrows are sharpened, and therefore deadly to those whom they hit; peoples shall fall (יפּלוּ)It is not יפּלוּ; for the pause falls upon שׁנוּנים, and the Athnach of יפלו stands merely in the place of Zekaph (Num 6:12). The Athnach after Olewejored does not produce any pausal effect; vid., Psa 50:23; Psa 68:9, Psa 68:14; Psa 69:4; Psa 129:1, and cf. supra, p. 56, note 2. under thee, i.e., so that thou passest over them as they lie upon the ground; in the heart of the enemies of the king, viz., they (i.e., the arrows) will stick. The harsh ellipse is explained by the fact of the poet having the scene of battle before his mind as though he were an eye-witness of it. The words “in the heart of the king’s enemies” are an exclamation accompanied by a pointing with the finger. Thither, he means to say, those sharp arrows fly and smite. Crusius’ explanation is similar, but it goes further than is required: apostrophe per prosopopaeiam directa ad sagittas quasi jubens, quo tendere debeant. We are here reminded of Psa 110:2, where a similar בּקרב occurs in a prophetico-messianic connection. Moreover, even according to its reference to contemporary history the whole of this strophe sounds Messianic. The poet desires that the king whom he celebrates may rule and triumph after the manner of the Messiah; that he may succour truth and that which is truly good, and overcome the enmity of the world, or, as Psa 2:1-12 expresses it, that the God-anointed King of Zion may shatter everything that rises up in opposition with an iron sceptre. This anointed One, however, is not only the Son of David, but also of God. He is called absolutely בּר, ὁ υἱὸς. Isaiah calls Him, even in the cradle, אל גּבּור, Isa 9:5, cf. Isa 10:21. We shall not, therefore, find it to be altogether intolerable, if the poet now addresses him as אלהים, although the picture thus far sketched is thoroughly human in all its ideality.

Psa 45:6-7 (Hebrew_Bible_45:7-8) In order to avoid the addressing of the king with the word Elohim, Psa 45:6 has been interpreted, (1) “Thy throne of God is for ever and ever,”, - a rendering which is grammatically possible, and, if it were intended to be expressed, must have been expressed thus (Nagelsbach, §64, g); (2) “Thy throne is God (= divine) for ever and ever;” but it cannot possibly be so expressed after the analogy of “the altar of wood = wooden” (cf. Psa 45:9), or “the time is showers of rain = rainy” (Ezr 10:13), since God is neither the substance of the throne, nor can the throne itself be regarded as a representation or figure of God: in this case the predicative Elohim would require to be taken as a genitive for אלהים כּסּא, which, however, cannot possibly be supported in Hebrew by any syntax, not even by 2Ki 23:17, cf. Ges. §110, 2, b. Accordingly one might adopt the first mode of interpretation, which is also commended by the fact that the earthly throne of the theocratic king is actually called יהוה כסא in 1Ch 29:23. But the sentence “thy throne of God is an everlasting one” sounds tautological, inasmuch as that which the predicate asserts is already implied in the subject; and we have still first of all to try whether אלהים cannot, with the lxx ὁ θρόνος σου, ὁ Θεὸς, εἰς αἰῶνα αἰῶνος, be taken as a vocative. Now, since before everything else God’s throne is eternal (Psa 10:16; Lam 5:19), and a love of righteousness and a hatred of evil is also found elsewhere as a description of divine holiness (Psa 5:5; Psa 61:8), אלהים would be obliged to be regarded as addressed to God, if language addressed to the king did not follow with על־כּן. But might אלהים by any possibility be even addressed to the king who is here celebrated? It is certainly true that the custom with the Elohim-Psalms of using Elohim as of equal dignity with Jahve is not favourable to this supposition; but the following surpassing of the אלהים by אלהים אלהיך renders it possible. And since elsewhere earthly authorities are also called אלהים, Exo 21:6; Exo 22:7., Psa 82:1-8, cf. Psa 138:1, because they are God’s representatives and the bearers of His image upon earth, so the king who is celebrated in this Psalm may be all the more readily styled Elohim, when in his heavenly beauty, his irresistible doxa or glory, and his divine holiness, he seems to the psalmist to be the perfected realization of the close relationship in which God has set David and his seed to Himself. He calls him אלהים, just as Isaiah calls the exalted royal child whom he exultingly salutes in Psa 9:1-6, אל־גּבּור. He gives him this name, because in the transparent exterior of his fair humanity he sees the glory and holiness of God as having attained a salutary of merciful conspicuousness among men. At the same time, however, he guards this calling of the king by the name Elohim against being misapprehended by immediately distinguishing the God, who stands above him, from the divine king by the words “Elohim, thy God,” which, in the Korahitic Psalms, and in the Elohimic Psalms in general, is equivalent to Jahve, thy God” (Psa 43:4; 48:15; Psa 50:7); and the two words are accordingly united by Munach.The view that the Munach is here vicarius Tiphchae anterioris (Dachselt in his Biblia Accentuata) is erroneous, vid., Accentuationssystem, xviii. §4. It is the conjunctive to אלהיך, which, in Heidenheim and Baer, on the authority of the Codices, has Tiphcha anterior, not Athnach as in the editions heretofore published. The proper place for the Athnach would at first be by שׁשׁון; but according to Accentuationssystem, xix. §6, it cannot stand there.

Because the king’s sceptre is a “sceptre of uprightness” (cf. Isa 11:4), because he loves righteousness and consequently (fut. consec.) hates iniquity, therefore God, his God, has anointed him with the oil of joy (Isa 61:3; cf. on the construction Amo 6:6) above his fellows. What is intended is not the anointing to his office (cf. Psa 89:21 with Act 10:38) as a dedication to a happy and prosperous reign, but that God has poured forth upon him, more especially on this his nuptial day, a superabundant joy, both outwardly and in his spirit, such as He has bestowed upon no other king upon the face of the earth. That he rises high above all those round about him is self-evident; but even among his fellows of royal station, kings like himself, he has no equal. It is a matter of question whether the writer of the Epistle to the Hebrews (Heb 1:8) has taken the first ὁ Θεὸς of the expression ὁ Θεὸς ὁ Θεὸς σου as a vocative. Apollinaris does not seem so to have understood him; for he renders it τοὔνεκά σοι Θεὸς αὐτὸς ἑὴν περίχηευεν ἀλοιφήν χηρίσας τερπωλῆς μετόχηοις παρὰ πάντας ἐλαίῳ, and the Greek expositors also take ὁ Θεὸς here as a nominative.

Psa 45:8-9 (Hebrew_Bible_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; 2Sa 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).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 Chaldaean and Persian queens, and, as it seems (cf. on Jdg 5:30), a North-Palestinian name, שׁגל,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.

Psa 45:10-12 (Hebrew_Bible_45:11-13) The poet next turns to address the one bride of the king, who is now honoured far above the kings’ daughters. With שׁמעי he implores for himself a hearing; by ראי yb ;gni he directs her eye towards the new relationship into which she is just entering; by הטּי אזנך he bespeaks her attention to the exhortation that follows; by בּת he puts himself in a position in relation to her similar to that which the teacher and preacher occupies who addresses the bridal pair at the altar. She is to forget her people and her father’s house, to sever her natural, inherited, and customary relationships of life, both as regards outward form and inward affections; and should the king desire her beauty, to which he has a right, - for he, as being her husband (1Pe 3:6), and more especially as being king, is her lord, - she is to show towards him her profoundest, reverent devotion. ויתאו is a hypothetical protasis according to Ges. §128, 2, c. The reward of this willing submission is the universal homage of the nations. It cannot be denied on the ground of syntax that וּבת־צר admits of being rendered “and O daughter of Tyre” (Hitzig), - a rendering which would also give additional support to our historical interpretation of the Psalm, - although, apart from the one insecure passage, Jer 20:12 (Ew. §340, c), there is no instance to be found in which a vocative with ו occurs (Pro 8:5; Joe 2:23; Isa 44:21), when another vocative has not already preceded it. But to what purpose would be, in this particular instance, this apostrophe with the words בּת־צר, from which it looks as though she were indebted to her ancestral house, and not to the king whose own she is become, for the acts of homage which are prospectively set before her? Such, however, is not the case; “daughter of Tyre” is a subject-notion, which can all the more readily be followed by the predicate in the plural, since it stands first almost like a nomin. absol. The daughter, i.e., the population of Tyre - approaching with presents shall they court (lit., stroke) thy face, i.e., meeting thee bringing love, they shall seek to propitiate thy love towards themselves. (פּני) חלּה corresponds to the Latin mulcere in the sense of delenire; for חלה, Arab. ḥlâ (root חל, whence חלל, Arab. ḥll , solvit, laxavit), means properly to be soft and tender, of taste to be sweet (in another direction: to be lax, weak, sick); the Piel consequently means to soften, conciliate, to make gentle that which is austere. Tyre, however, is named only by way of example; עשׁירי עם is not an apposition, but a continuation of the subject: not only Tyre, but in general those who are the richest among each separate people or nation. Just as אביוני אדם (Isa 29:19) are the poorest of mankind, so עשׁירי עם are the richest among the peoples of the earth.

As regards the meaning which the congregation or church has to assign to the whole passage, the correct paraphrase of the words “and forget thy people” is to be found even in the Targum: “Forget the evil deeds of the ungodly among thy people, and the house of the idols which thou hast served in the house of thy father.” It is not indeed the hardened mass of Israel which enters into such a loving relationship to God and to His Christ, but, as prophecy from Deut. 32 onward declares, a remnant thoroughly purged by desolating and sifting judgments and rescued, which, in order to belong wholly to Christ, and to become the holy seed of a better future (Isa 6:13), must cut asunder all bonds of connection with the stiff-neckedly unbelieving people and paternal house, and in like manner to Abram secede from them. This church of the future is fair; for she is expiated (Deu 32:43), washed (Isa 4:4), and adorned (Isa 61:3) by her God. And if she does homage to Him, without looking back, He not only remains her own, but in Him everything that is glorious belonging to the world also becomes her own. Highly honoured by the King of kings, she is the queen among the daughters of kings, to whom Tyre and the richest among peoples of every order are zealous to express their loving and joyful recognition. Very similar language to that used here of the favoured church of the Messiah is used in Psa 72:10. of the Messiah Himself.

Psa 45:13-15 (Hebrew_Bible_45:14-16) Now follows the description of the manner in which she absolutely leaves her father’s house, and richly adorned and with a numerous train is led to the king and makes her entry into his palace; and in connection therewith we must bear in mind that the poet combines on the canvas of one picture (so to speak) things that lie wide apart both as to time and place. He sees her first of all in her own chamber (פּנימה, prop. towards the inside, then also in the inside, Ges. §90, 2, b), and how thereIn Babylonia these words, according to B. Jebamoth 77 a, are cited in favour of domesticity as a female virtue; in Palestine (במערבא), more appropriately, Gen 18:9. The lxx Codd. Vat. et Sinait. has Ἐσεβών (Eusebius), which is meaningless; Cod. Alex. correctly, ἔσωθεν (Italic, Jerome, Syriac, Chrysostom, Theodoret, Apollinaris). she is nothing but splendour (כּל־כּבוּדּה, prop. mere splendour, fem. of כבוד as in Eze 23:41; cf. כּל־הבל, Psa 39:6, mere nothingness), her clothing is gold-interwoven textures (i.e., such as are interwoven with threads of gold, or woven in squares or diamond patterns and adorned with gold in addition). She, just like Esther (Est 2:12), is being led to the king, her husband, and this takes place לרקמות, in variegated, embroidered garments (ל used just as adverbially as in 2Ch 20:21, להדרת), with a retinue of virgins, her companions, who at the same time with herself become the property of her spouse. According to the accents it is to be rendered: virgines post eam, sociae ejus, adducuntur tibi, so that רעותיה is an apposition. This is also in harmony with the allegorical interpretation of the Psalm as a song of the church. The bride of the Lamb, whom the writer of the Apocalypse beheld, arrayed in shining white linen (byssus), which denotes her righteousness, just as here the variegated, golden garments denote her glory, is not just one person nor even one church, but the church of Israel together with the churches of the Gentiles united by one common faith, which have taken a hearty and active part in the restoration of the daughter of Zion. The procession moves on with joy and rejoicing; it is the march of honour of the one chosen one and of the many chosen together with her, of her friends or companions; and to what purpose, is shown by the hopes which to the mind of the poet spring up out of the contemplation of this scene.

Psa 45:16-17 (Hebrew_Bible_45:17-18) All this has its first and most natural meaning in relation to contemporary history but without being at variance with the reference of the Psalm to the King Messiah, as used by the church. Just as the kings of Judah and of Israel allowed their sons to share in their dominion (2Sa 8:18; 1Ki 4:7, cf. 2Ch 11:23; 1Ki 20:15), so out of the loving relationship of the daughter of Zion and of the virgins of her train to the King Messiah there spring up children, to whom the regal glory of the house of David which culminates in Him is transferred, - a royal race among which He divides the dominion of the earth (vid., Psa 149:1-9); for He makes His own people “kings and priests, and they shall reign on the earth” (Rev 5:10). Those children are to be understood here which, according to Psa 110:1-7, are born to Him as the dew out of the womb of the morning’s dawn - the every-youthful nation, by which He conquers and rules the world. When, therefore, the poet says that he will remember the name of the king throughout all generations, this is based upon the twofold assumption, that he regards himself as a member of an imperishable church (Sir. 37:25), and that he regards the king as a person worthy to be praised by the church of every age. Elsewhere Jahve’s praise is called a praise that lives through all generations (Psa 102:13; Psa 135:13); here the king is the object of the everlasting praise of the church, and, beginning with the church, of the nations also. First of all Israel, whom the psalmist represents, is called upon to declare with praise the name of the Messiah from generation to generation. But it does not rest with Israel alone. The nations are thereby roused up to do the same thing. The end of the covenant history is that Israel and the nations together praise this love-worthy, heroic, and divine King: “His name shall endure for ever; as long as the sun shall His name bud, and all nations shall be blessed in Him (and) shall praise Him” (Psa 72:17). A Sure Stronghold Is Our God“Ein feste Burg is unser Gott.”

When, during the reign of Jehoshaphat, the Moabites, Ammonites, and Edomites (more particularly the Maonites, for in 2Ch 20:1 it is to be read מהמּעוּנים) carried war into the kingdom of David and threatened Jerusalem, the Spirit of the Lord came upon Jahaziël the Asaphite in the temple congregation which the king had called together, and he prophesied a miraculous deliverance on the morrow. Then the Levite singers praised the God of Israel with jubilant voice, viz., singers of the race of Kohaath, and in fact out of the family of Korah. On the following day Levite singers in holy attire and with song went forth before the army of Jehoshaphat. The enemy, surprised by the attack of another plundering band of the sons of the desert, had turned their weapons against one another, being disbanded in the confusion of flight, and the army of Jehoshaphat found the enemy’s camp turned into a field of corpses. In the feast of thanksgiving for victory which followed in Emek ha - Beracha the Levite singers again also took an active part, for the spoil-laden army marched thence in procession to Jerusalem and to the temple of Jahve, accompanied by the music of the nablas, citherns, and trumpets. Thus in the narrative in 2Ch 22:1-12 does the chronicler give us the key to the Asaphic Ps 83 (76?) and to the Korahitic Ps 46-48. It is indeed equally admissible to refer these three Korahitic Psalms to the defeat of Sennacherib’s army under Hezekiah, but this view has not the same historical consistency. After the fourteenth year of Hezekiah’s reign the congregation could certainly not help connecting the thought of the Assyrian catastrophe so recently experienced with this Psalm; and more especially since Isaiah had predicted this event, following the language of this Psalm very closely. For Isaiah and this Psalm are remarkably linked together.

Just as Psa 2:1-12 is, as it were, the quintessence of the book of Immanuel, Isa 7:1, so is Psa 46:1-11 of Isa. 33, that concluding discourse to Isa 28:1, which is moulded in a lyric form, and was uttered before the deliverance of Jerusalem at a time of the direst distress. The fundamental thought of the Psalm is expressed there in Psa 46:2 in the form of a petition; and by a comparison with Isa 25:4. we may see what a similarity there is between the language of the psalmist and of the prophet. Isa 33:13 closely resembles the concluding admonition; and the image of the stream in the Psalm has suggested the grandly bold figure of the prophet in v. 21, which is there more elaborately wrought up: “No indeed, there dwells for us a glorious One, Jahve - a place of streams, of canals of wide extent, into which no fleet of rowing vessels shall venture, and which no mighty man-of-war shall cross.” The divine determination expressed in ארוּם we also hear in Isa 33:10. And the prospect of the end of war reminds us of the familiar prediction of Isaiah (Isa 2), closely resembling Micah’s in its language, of eternal peace; just as Psa 46:8, Psa 46:11 remind us of the watch-word עמנו אל in Isa 7:1. The mind of Isaiah and that of Jeremiah have, each in its own peculiar way, taken germs of thought (lit., become impregnated) from this Psalm.

We have already incidentally referred to the inscribed words על־עלמות, on Psa 6:1. Böttcher renders them ad voces puberes, “for tenor voices,” a rendering which certainly accords with the fact that, according to 1Ch 15:20, they were accustomed to sing בּנבלים על־עלמות, and the Oriental sounds, according to Villoteau (Description de l'Egypte), correspond aux six sons vers l'aigu de l'octave du medium de la voix de tenor. But עלמות does not signify voces puberes, but puellae puberes (from עלם, Arab. glm, cogn. חלם, Arab. ḥlm, to have attained to puberty); and although certainly no eunuchs sang in the temple, yet there is direct testimony that Levite youths were among the singers in the second temple;The Mishna, Erachin 13b, expressly informs us, that whilst the Levites sang to the accompanying play of the nablas and citherns, their youths, standing at their feet below the pulpit, sang with them in order to give to the singing the harmony of high and deep voices (תּבל, condimentum). These Levite youths are called צערי or סועדי הלויים, parvuli (although the Gemara explains it otherwise) or adjutores Levitarum. and Ps 68 mentions the עלמות who struck the timbrels at a temple festival. Moreover, we must take into consideration the facts that the compass of the tenor extends even into the soprano, that the singers were of different ages down to twenty years of age, and that Oriental, and more particularly even Jewish, song is fond of falsetto singing. We therefore adopt Perret-Gentil’s rendering, chant avec voix de femmes, and still more readily Armand de Mestral’s, en soprano; whereas Melissus’ rendering, “upon musical instruments called Alamoth (the Germans would say, upon the virginal),” has nothing to commend it.

Nuptial Song; Glories of the Messiah.

1 My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer. 2 Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. 3 Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty. 4 And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things. 5 Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee.

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, Cant. ii. 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 (v. 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. xiv. 3, 4.

I. The preface (v. 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, 1 Pet. i. 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 Eccl. v. 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, Ps. lxvi. 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 (v. 2): Thou art fairer than the children of men, than any of them. He proposed (v. 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, John i. 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, Luke iv. 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 Chaldee. (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. i. 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, Deut. xxiv. 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 (v. 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. xix. 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, v. 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. lii. 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, 1 Cor. iv. 12, 13; 2 Tim. ii. 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, Matt. xi. 29 (the gentleness of Christ is of mighty force, 2 Cor. x. 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, John xvi. 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 (Luke xxi. 26) and great men and chief captains call to the rocks and mountains to fall on them, Rev. vi. 15. The next verse describes these terrible things (v. 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, Matt. xxi. 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, Ps. cx. 1. Those that would not have him to reign over them shall be brought forth and slain before him (Luke xix. 27); those that would not submit to his golden sceptre shall be broken to pieces by his iron rod.

Majesty and Glory of Christ.

6 Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. 7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. 8 All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad. 9 Kings' daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir.

We have here the royal bridegroom filling his throne with judgment and keeping his court with splendour.

I. He here fills his throne with judgment. It is God the Father that says to the Son here, Thy throne, O God! is forever and ever, as appears Heb. i. 8, 9, where this is quoted to prove that he is God and has a more excellent name than the angels. The Mediator is God, else he neither would have been able to do the Mediator's work nor fit to wear the Mediator's crown. Concerning his government observe, 1. The eternity of it; it is for ever and ever. It shall continue on earth throughout all the ages of time, in despite of all the opposition of the gates of hell; and in the blessed fruits and consequences of it it shall last as long as the days of heaven, and run parallel with the line of eternity itself. Perhaps even then the glory of the Redeemer, and the blessedness of the redeemed, shall be in a continual infinite progression; for it is promised that not only of his government, but of the increase of his government and peace, there shall be no end (Isa. ix. 7); even when the kingdom shall be delivered up to God even the Father (1 Cor. xv. 24) the throne of the Redeemer will continue. 2. The equity of it: The sceptre of thy kingdom, the administration of thy government, is right, exactly according to the eternal counsel and will of God, which is the eternal rule and reason of good and evil. Whatever Christ does he does none of his subjects any wrong, but gives redress to those that do suffer wrong: He loves righteousness, and hates wickedness, v. 7. He himself loves to do righteousness, and hates to do wickedness; and he loves those that do righteousness, and hates those that do wickedness. By the holiness of his life, the merit of his death, and the great design of his gospel, he has made it to appear that he loves righteousness (for by his example, his satisfaction, and his precepts, he has brought in an everlasting righteousness), and that he hates wickedness, for never did God's hatred of sin appear so conspicuously as it did in the sufferings of Christ. 3. The establishment and elevation of it: Therefore God, even thy God (Christ, as Mediator, called God his God, John xx. 17, as commissioned by him, and the head of those that are taken into covenant with him), has anointed thee with the oil of gladness. Therefore, that is, (1.) "In order to this righteous government of thine, God has given thee his Spirit, that divine unction, to qualify thee for thy undertaking," Isa. lxi. 1. 1. The Spirit of the Lord God is upon me, because he has anointed me. What God called him to he fitted him for, Isa. xi. 2. The Spirit is called the oil of gladness because of the delight wherewith Christ was filled in carrying on his undertaking. He was anointed with the Spirit above all his fellows, above all those that were anointed, whether priests or kings. (2.) "In recompence of what thou has done and suffered for the advancement of righteousness and the destruction of sin God has anointed thee with the oil of gladness, has brought thee to all the honours and all the joys of thy exalted state." Because he humbled himself, God has highly exalted him, Phil. ii. 8, 9. His anointing him denotes the power and glory to which he is exalted; he is invested in all the dignities and authorities of the Messiah. And his anointing him with the oil of gladness denotes the joy that was set before him (so his exaltation is expressed, Heb. xii. 2) both in the light of his Father's countenance (Acts ii. 28) and in the success of his undertaking, which he shall see, and be satisfied, Isa. liii. 11. This he is anointed with above all his fellows, above all believers, who are his brethren, and who partake of the anointing—they by measure, he without measure. But the apostle brings it to prove his pre-eminence above the angels, Heb. i. 4, 9. The salvation of sinners is the joy of angels (Luke xv. 10), but much more of the Son.

II. He keeps his court with splendour and magnificence. 1. His robes of state, wherein he appears, are taken notice of, not for their pomp, which might strike an awe upon the spectator, but their pleasantness and the gratefulness of the odours with which they were perfumed (v. 8): They smell of myrrh, aloes, and cassia (the oil of gladness with which he and his garments were anointed): these were some of the ingredients of the holy anointing oil which God appointed, the like to which was not to be made up for any common use (Exod. xxx. 23, 24), which was typical of the unction of the Spirit which Christ, the great high priest of our profession, received, and to which therefore there seems here to be a reference. It is the savour of these good ointments, his graces and comforts, that draws souls to him (Cant. i. 3, 4) and makes him precious to believers, 1 Pet. ii. 7. 2. His royal palaces are said to be ivory ones, such as were then reckoned most magnificent. We read of an ivory house that Ahab made, 1 Kings xxii. 39. The mansions of light above are the ivory palaces, whence all the joys both of Christ and believers come, and where they will be for ever in perfection; for by them he is made glad, and all that are his with him; for they shall enter into the joy of their Lord. 3. The beauties of his court shine very brightly. In public appearances at court, when the pomp of it is shown, nothing is supposed to contribute so much to it as the splendour of the ladies, which is alluded to here, v. 9. (1.) Particular believers are here compared to the ladies at court, richly dressed in honour of the sovereign: Kings' daughters are among thy honourable women, whose looks, and mien, and ornaments, we may suppose, from the height of their extraction, to excel all others. All true believers are born from above; they are the children of the King of kings. These attend the throne of the Lord Jesus daily with their prayers and praises, which is really their honour, and he is pleased to reckon it his. The numbering of kings' daughters among his honourable women, or maids of honour, intimates that the kings whose daughters they were should be tributaries to him and dependents on him, and would therefore think it a preferment to their daughters to attend him. (2.) The church in general, constituted of these particular believers, is here compared to the queen herself—the queen-consort, whom, by an everlasting covenant, he hath betrothed to himself. She stands at his right hand, near to him, and receives honour from him, in the richest array, in gold of Ophir, in robes woven with golden thread or with a gold chain and other ornaments of gold. This is the bride, the Lamb's wife, whose graces, which are her ornaments, are compared to fine linen, clean and white (Rev. xix. 8), for their purity, here to gold of Ophir, for their costliness; for, as we owe our redemption, so we owe our adorning, not to corruptible things, but to the precious blood of the Son of God.

The Glory of the Church.

10 Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; 11 So shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him. 12 And the daughter of Tyre shall be there with a gift; even the rich among the people shall intreat thy favour. 13 The king's daughter is all glorious within: her clothing is of wrought gold. 14 She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto thee. 15 With gladness and rejoicing shall they be brought: they shall enter into the king's palace. 16 Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth. 17 I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever.

This latter part of the psalm is addressed to the royal bride, standing on the right hand of the royal bridegroom. God, who said to the Son, Thy throne is for ever and ever, says this to the church, which, upon the account of her espousals to the Son, he here calls his daughter.

I. He tells her of the duties expected from her, which ought to be considered by all those that come into relation to the Lord Jesus: "Hearken, therefore, and consider this, and incline thy ear, that is, submit to those conditions of thy espousals, and bring thy will to comply with them." This is the method of profiting by the word of God. He that has ears, let him hear, let him hearken diligently; he that hearkens, let him consider and weigh it duly; he that considers, let him incline and yield to the force of what is laid before him. And what is it that is here required?

1. She must renounce all others.

(1.) Here is the law of her espousals: "Forget thy own people and thy father's house, according to the law of marriage. Retain not the affection thou hast had for them, nor covet to return to them again; banish all such remembrance (not only of thy people that were dear to thee, but of thy father's house that were dearer) as may incline thee to look back, as Lot's wife to Sodom." When Abraham, in obedience to God's call, had quitted his native soil, he was not so much as mindful of the country whence he came out. This shows, [1.] How necessary it was for those who were converted from Judaism or paganism to the faith of Christ wholly to cast out the old leaven, and not to bring into their Christian profession either the Jewish ceremonies or the heathen idolatries, for these would make such a mongrel religion in Christianity as the Samaritans had. [2.] How necessary it is for us all, when we give up our names to Jesus Christ, to hate father and mother, and all that is dear to us in this world, in comparison, that is, to love them less than Christ and his honour, and our interest in him, Luke xiv. 26.

(2.) Here is good encouragement given to the royal bride thus entirely to break off from her former alliances: So shall the king greatly desire thy beauty, which intimates that the mixing of her old rites and customs, whether Jewish or Gentile, with her religion, would blemish her beauty and would hazard her interest in the affections of the royal bridegroom, but that, if she entirely conformed to his will, he would delight in her. The beauty of holiness, both on the church and on particular believers, is in the sight of Christ of great price and very amiable. Where that is he says, This is my rest for ever; here will I dwell, for I have desired it. Among the golden candlesticks he walks with pleasure, Rev. ii. 1.

2. She must reverence him, must love, honour, and obey him: He is thy Lord, and worship thou him. The church is to be subject to Christ as the wife to the husband (Eph. v. 24), to call him Lord, as Sarah called Abraham, and to obey him (1 Pet. iii. 6), and so not only to submit to his government, but to give him divine honours. We must worship him as God, and our Lord; for this is the will of God, that all men should honour the Son even as they honour the Father; nay, in so doing it is reckoned that they honour the Father. If we confess that Christ is Lord, and pay our homage to him accordingly, it is to the glory of God the Father, Phil. ii. 11.

II. He tells her of the honours designed for her.

1. Great court should be made to her, and rich presents brought her (v. 12): "The daughter of Tyre," a rich and splendid city, "the daughter of the King of Tyre shall be there with a gift; every royal family round about shall send a branch, as a representative of the whole, to seek thy favour and to make an interest in thee; even the rich among the people, whose wealth might be thought to exempt them from dependence at court, even they shall entreat thy favour, for his sake to whom thou art espoused, that by thee they may make him their friend." The Jews, the pretending Jews, who are rich to a proverb (as rich as a Jew), shall come and worship before the church's feet in the Philadelphian period, and shall know that Christ has loved her, Rev. iii. 9. When the Gentiles, being converted to the faith of Christ, join themselves to the church, they then come with a gift, 2 Cor. viii. 5; Rom. xv. 16. When with themselves they devote all they have to the honour of Christ, and the service of his kingdom, they then come with a gift.

2. She shall be very splendid, and highly esteemed in the eyes of all, (1.) For her personal qualifications, the endowments of her mind, which every one shall admire (v. 13): The king's daughter is all glorious within. Note, The glory of the church is spiritual glory, and that is indeed all glory; it is the glory of the soul, and that is the man; it is glory in God's sight, and it is an earnest of eternal glory. The glory of the saints falls not within the view of a carnal eye. As their life, so their glory, is hidden with Christ in God, neither can the natural man know it, for it is spiritually discerned; but those who do so discern it highly value it. Let us see here what is that true glory which we should be ambitious of, not that which makes a fair show in the flesh, but which is in the hidden man of the heart, in that which is not corruptible (1 Pet. iii. 4), whose praise is not of men, but of God, Rom. ii. 29. (2.) For her rich apparel. Though all her glory is within, that for which she is truly valuable, yet her clothing also is of wrought gold; the conversation of Christians, in which they appear in the world, must be enriched with good works, not gay and gaudy ones, like paint and flourish, but substantially good, like gold; and it must be accurate and exact, like wrought gold, which is worked with a great deal of care and caution.

3. Her nuptials shall be celebrated with a great deal of honour and joy (v. 14, 15): She shall be brought to the king, as the Lord God brought the woman to the man (Gen. ii. 22), which was a type of this mystical marriage between Christ and his church. None are brought to Christ but whom the Father brings, and he has undertaken to do it; none besides are so brought to the king (v. 14) as to enter into the king's palace, v. 15.

(1.) This intimates a two-fold bringing of the spouse to Christ. [1.] In the conversion of souls to Christ; then they are espoused to him, privately contracted, as chaste virgins, 2 Cor. xi. 2; Rom. vii. 4. [2.] In the completing of the mystical body, and the glorification of all the saints, at the end of time; then the bride, the Lamb's wife, shall be made completely ready, when all that belong to the election of grace shall be called in and called home, and all gathered together to Christ, 2 Thess. ii. 1. Then is the marriage of the Lamb come (Rev. xix. 7; xxi. 2), and the virgins go forth to meet the bridegroom, Matt. xxv. 1. Then they shall enter into the king's palaces, into the heavenly mansions, to be ever with the Lord.

(2.) In both these espousals, observe, to the honour of the royal bride, [1.] Her wedding clothes—raiment of needle-work, the righteousness of Christ, the graces of the Spirit; both curiously wrought by divine wisdom. [2.] Her bride-maids—the virgins her companions, the wise virgins who have oil in their vessels as well as in their lamps, those who, being joined to the church, cleave to it and follow it, these shall go in to the marriage. [3.] The mirth with which the nuptials will be celebrated: With gladness and rejoicing shall she be brought. When the prodigal is brought home to his father it is meet that we should make merry and be glad (Luke xv. 32); and when the marriage of the Lamb has come let us be glad and rejoice (Rev. xix. 7); for the day of his espousals is the day of the gladness of his heart, Cant. iii. 11.

4. The progeny of this marriage shall be illustrious (v. 16): Instead of thy fathers shall be thy children. Instead of the Old-Testament church, the economy of which had waxed old, and ready to vanish away (Heb. viii. 13), as the fathers that are going off, there shall be a New-Testament church, a Gentile-church, that shall be grafted into the same olive and partake of its root and fatness (Rom. xi. 17); more and more eminent shall be the children of the desolate than the children of the married wife, Isa. liv. 1. This promise to Christ is of the same import with that Isa. liii. 10, He shall see his seed; and these shall be made princes in all the earth; there shall be some of all nations brought into subjection to Christ, and so made princes, made to our God kings and priests, Rev. i. 6. Or it may intimate that there should be a much greater number of Christian kings than ever there was of Jewish kings (those in Canaan only, these in all the earth), nursing fathers and nursing mothers to the church, which shall suck the breasts of kings. They are princes of Christ's making; for by him kings reign and princes decree justice.

5. The praise of this marriage shall be perpetual in the praises of the royal bridegroom (v. 18): I will make thy name to be remembered. His Father has given him a name above every name, and here promises to make it perpetual, by keeping up a succession of ministers and Christians in every age, that shall bear up his name, which shall thus endure for ever (Ps. lxxii. 17), by being remembered in all the generations of time; for the entail of Christianity shall not be cut off. "Therefore, because they shall remember thee in all generations, they shall praise thee for ever and ever." Those that help to support the honour of Christ on earth shall in heaven see his glory, and share in it, and be for ever praising him. In the believing hope of our everlasting happiness in the other world let us always keep up the remembrance of Christ, as our only way thither, in our generation; and, in assurance of the perpetuating of the kingdom of the Redeemer in the world, let us transmit the remembrance of him to succeeding generations, that his name may endure for ever and be as the days of heaven.

PSAL. XLV.

To the master of the musicke upon Shoshannim, to the sonnes of Korach, an instructing Psalme; a song of the wel-beloved virgins.

MIne heart hath boiled a good word; I doe say my workes to the King, my tongue the pen of a speedy writer. Thou art much fairer than the sonnes of Adam; grace is powred out in thy lips, therefore God hath blessed thee for ever. Gird thy sword upon the thigh, O mighty one, thy glorious majestie and thy comely honour. And in thy comely honour, prosper ride on word of truth, and of meeknesse and of justice: and thy right hand shall teach thee fearfull things. Thy arrowes are sharp, peoples shall fall under thee, in the heart of the Kings enemies. Thy throne, O God, is ever and perpetuall, the scepter of thy kingdome is a scepter of righteousnesse. Thou lovest justice, and hatest wickednesse, therefore God thy God hath anointed thee with oile of joyfuluesse above thy fellowes. Myrrh and Aloes Cassia all thy garments, out of the Ivorie palaces, more than they that make thee joyfull. Kings daughters are among thy precious ones, set is the Queene at thy right hand, in fine gold of Ophir. Heare O daughter, and see and bend thine care, and forget thy people and thy fathers house. And the King will covet thy beautie, for hee is thy Lord, and bow downe thy selfe to him.

And the daughter of Tyrus with oblation shall earnestly beseeke thy face, even the rich of the people. The Kings daughter is all glorious within, her clothing is of purled workes of gold. In embroideries shee shall be led along to the King, virgins after her, her fellow-friends brought in to thee. They shall be led along with joyes and gladnesse, they shall enter into the Kings palace. In stead of thy fathers shall be thy sonnes, thou shalt put them for princes in all the earth. I will make memorie of thy name in every generation and generation, therefore peoples shall confesse thee for ever and a[illegible: 2 letters].

Annotations. SHoshannim] that is, Six-stringed instruments: for so by comparison with other titles it seemeth here to be meant of musicall instruments: as Shalishim, be [illegible: 4 letters]e-stranged instruments, 1 Sā. 18. 6. Else-where it signifieth six-leaved flowers, that is, Lilies, as Song 2. 6. wch may also be minded here. The Hebrew word is derived of S[illegible: 4 letters], that is, Six. [illegible: 2 letters]ke title is in Psal. 69. 1. & 80. 1. The Chaldee expoundeth it, for them that sit in the Synedrion (or Council) of Moses, which was spoken in prophesie by th[illegible: 1 letter] [illegible: 1 word] of Korah. of the welbeloved virgins] Kings daughters and other honourable damosels attending upon and comming with the Queene; the friends of the bridegroome and bride, verse 10. 15. who should sing this marriage-song in praise of them. Therefore this Hymne setteth forth Christ in his glory, and his Spouse the Church in her beautie. For Christis the Bridegroome, and Ierusalem the Bride, Ioh. 3. 29. Rev. 21. 9, 10. all true Christians are Virgins, for their spirituall chastitie, Rev. 14. 1, 4. following and loving the Lambe, for the sweet odour of his Name or Gospell, Song 1. 2. and are beloved of him, and have this new song of praise put into their mouthes. Of him is this Psalme, as the Apostle expoundeth it, Heb. 1. 8. Vers. 2. hath boiled] or frieth, boileth as in a frying pan, that is, hath studied and prepared by servent meditation. A similitude taken from the Mincah or meat-offering in the law which was dressed in the frying pan, Levit. 7. 9. and there boiled in oile, being made of fine flower unlevened, mingled with oile, Levit. 2. 5. and after was presented to the Lord by the Priest, vers. 8. &c. Here the matter of this Psalme is as the Mincah or oblation, which with the oile, the grace of the spirit, was boiled and prepared in the Prophets heart, and now presented. So the Psal. 141. is likewise compared to the Mincah or oblation presented at evening, Ps. 141. 2. This word is not elsewhere read in the scripture. a good word] an excellent, sweet and pleasant matter. A word is used often for a thing or matter, Psal. 41. 9. here it is for the whole argument of this Psalme, I doe say] or, I am saying, that which feruently boyleth in me. For of the abundance of the heart the mouth speaketh. my works to the King] or my poems of the King; that is, of Christ; concerning him, and dedicated to him is this Psalme, or Dittie. my tongue, the pen] understand, it is as the pen; or praier wise, be it as the pen. The Chaldee addeth, my tongue shall speake swiftly, as the pen, &c. of a speedy writer] or, of a swift (a ready) Scribe. So Esra was called not onely for writing, but also for interpreting the law, Ezr. 7. 6. Scribes were both Scriveners or Notaries, 2 King. 12. 10. and 22. 3. and expositors of the Law, or Counsellers, Mat. 23. 2. 1 Chron. 27. 32. Vers. 3. thou art much fairer] The Hebrew word is of double forme, to note out double, that is, very excellent beautie. This fairenesse is not of body onely, but of minde, in wisdome, holinesse, &c. as in Ezek. 28. 7. there is mentioned beautie of wisdome. Here the Psalmist beginneth his speech to Christ and of his praises: which the Chaldee paraphrast explaineth thus; thy fairnesse O King Christ, exceedeth the sonnes of men. See the description of Christs spirituall beautie in Song 5. 10,—16. grace is powred out in thy lips] that is, thou speakest gracious words abundantly. Christs lips were like lillies dropping downe pure myrrh, Song 5. 13. all that heard him speake wondred at the words of grace that proceeded out of his mouth, Luk. 4. 22. The Chaldee expoundeth it, The Spirit of prophesie is given into thy lips. therefore] to the end that thou shouldest powre out thy gracious words to men: or because God hath blessed thee. Vers. 4. Gird thy sword] that is, make ready to the fight, Exod. 32. 27. 1 Sam. 25. 13. Song 3. 8. The spirituall sword is the word of God, Eph. 6. 17. Therefore Christs sword properly commeth out of his mouth, Rev. 1. 16. and with the breath of his lips shall hee slay the wicked, Isa. 11. 4. upon the thigh] understand thy thigh. The Hebrew often omitteth words of this sort easie to be understood; so the Greeke in the new Testament, as mending the nets, Mark. 1. 19. or mending their nets, Mat. 4. 21. to put away, Mark. 10. 4. for, to put her away, Mat. 19. 7. and many the like. O mighty one] or Champion; Heb. Gibbor, one of the titles of Christ, Isa. 9. 6. The Chaldee paraphraseth, as a mighty one to kill kings and rulers. thy glorious Majestie] this sheweth of what manner sword he speaketh, called glory and comlinesse, or magnificence, because of the powerfull effects. Of these words, see Psal. 8. 2. 6. Vers. 5. prosper ride] that is, ride prosperously: see the like phrase, Psal. 51. 4. The Chaldee openeth it thus; Thine honour is great, therefore thou shalt prosper, to ride upon the throne of the kingdome. on word of truth] which is the Gospell of our salvation, Eph. 1. 13. the white Horse whereon Christ rideth, Rev. 19. 11. or because of truth; for the truths sake. The Hebrew al debar is often used for because, Psal. 79. 9. Gen. 43. 18. Deut 22. 24. and so the Greeke version hath it here. of meeknesse] so Christ came riding meeke, Mat. 21. 5. and his word is both to be taught and to be received with meeknesse, 2 Tim. 2. 25. Iam. 1. 21. and of justice] or, meeknesse of justice, that is, justice meekly administred: but the Greeke supplieth the word and. shall teach thee] or, let it teach thee fearfull things. In the Greeke it is, thy right hand will guide thee maruellously. Vers. 6. Thy arrowes] that is, thy words whereby thou convincest and beatest downe sinne and sinners. So the rider on the white Horse hath a bow when he goeth to conquer, Rev. 6. 2. Arrowes are words, Psal. 64. 4. or judgements, Deut. 32. 23. and the Chaldee here addeth, Thine arrowes are drawne out to kill multitudes. in the heart] understand, they peirce the heart of the kings enemies. And this noteth the efficacie of these words or judgements, as elsewhere he saith, I will send all my plagues upon thy heart, Exod. 9. 14. also their inward operation which is mighty, dividing asunder the soule & the spirit, discerning the intents of the heart, casting down imaginations & bringing into captivitie every thought, Heb. 4. 12. 2 Cor. 10 4. 5. Vers. 7. Thy throne O God] The Chaldee addeth, in heaven. Here Christ our King is magnified as God above the Angels, as the Apostle sheweth, Heb. 1. 8. But unto the Son he saith, thy throne O God is for ever. &c. Hereby also is meant the perpetuitie of Christs kingdome. So 1 Chron. 22. 10. 2. Sam. 7. 16. a scepter of righteousnesse] or, a rod (a mace) of equitie, plaine and righteous in administration. hath anointed thee] of this Hebrew Mashach, hath anointed, our Lord is called Mashiach or Messias, and in Greeke Christ, that is, Anointed: see Psal. 2. 2. oile of joy] the holy Ghost which joyeth the heart, Luk. 4. 18. 1 Thes. 1. 6. above thy fellowes] that is, above all Christians who are thy fellows, consorts, and partners in the anointing, 1 Ioh. 2. 20, 27. who are also made Kings and Priests, Rev. 5. 10. and with whom thou hast taken part of flesh and bloud, Heb. 2. 14. Or by fellowes, may be meant all kings and potentates whom he excelleth, Psal. 89. 28. Vers. 9. Myrrh] named of the Hebrew word Mor, and is the gumme or liquor of a tree, in taste bitter, in smell odoriferous; therefore it was used in the precious ointment of the high priest, and Tabernacle, Exod. 30. 21. and in other sweet perfumes. Est. 2. 12. Prov. 7. 17. See Song 4. 14. and 5. 1. 13. Aloes] of the Hebrew name Ahaloth, a sweet wood wherwith perfumes were also made, Num. 21. 7. Song 4. 14. The Arabians call it, tsandal. Cassia] or Cassies, also of the Hebrew Ketsioth, elsewhere it is not found in Scripture. It seemeth to be the barks or skinnes of that sweet shrub Casia mentioned in Plinie, lib. 12. cap. 20. all thy garments] that is, they be of them, or smell of them, or are anointed with them: or, as the Chaldee paraphraseth, are perfected with them. out of the Ivory palaces] or palaces of Elephants tooth; as the Chaldee here addeth the name of the Elephant, meaning that either the King commeth out of them, or, the garments were taken out of such palaces or costers. Kings palaces were sometime made of Ivorie or tooth, 2 King. 22. 39. more than they that make thee joyfull] or, than theirs that make thee glad: that is, thy garments are more odoriserous, than the garments of thy fellowes, forementioned verse 8. For though the Spouse or Church hath the savour of her odours, better than all spices, & the smell of her garments as the odour of Lebanon, shee being perfumed with myrrh, and incense, and all spices of the merchant, Song 4. 10, 11. and 3. 6. yet Christ himselfe is more odoriferous, even wholly delectable, for God hath not given him the spirit by measure, Song 1. 2. and 5. 16. Ioh. 3. 34. And the Saints are said to make Christ joyfull, for all his delight is in them, Psal. 16. 3. Song 7. 6. Vers. 10. Kings daughters] These the Chaldee interpreteth Countries of Kingdomes. among thy precious ones] that is, with thy honourable women: or, in thy preciousnesse, that is, are in thy precious honourable ornaments, or palaces. set is the Queene] or, maried Queene (the wife) is placed at thy right hand, that is, in the most honourable place, 1 King. 2. 19. The Chaldee referreth this to the Booke of the Law, at the right hand of the King. The word Shegal is used here, and Neh. 2. 6. Dan. 5. 23. for the Kings wife, the Queene. in fine gold] that is, as the Greeke explaineth it, cloth of fine (or glistering) gold, called Cethem; a speciall name for the most pure and splendent gold, Job 28. 16. 19. and 31. 24. Song 5. 11. Daniel 10. 5. Her of is Mictam, Ps. 16. 1. of Ophir] that is, out of the land of Ophir, who was the son of Iektan, the son of Shē, the son of Noach, Gen. 10. 29. who dwelt in a part of India, & of him the countrey was called Ophir: from thence was much Cethem or fine gold brought to Iudea and other coasts, as appeareth 1 King. 9. 28. and 10. 11. and 22. 48. 1 Chron. 29. 4. The gold it selfe was called by his name Ophir: Iob 22. 24. Vers. 11. Heare O daughter] Hee speaketh to the Queene fore-mentioned, siguring the church, or heavenly Ierusalem, the Lambs wife, Rev. 21. 9, 10, &c. And so the Chaldee paraphraseth, Heare O congregation of Israel, the law of his mouth, and see his marvellous workes: and bow thine eare to the words of the Law, and forget the evill workes of the wicked of thy people, and the house of Idols whom thou servedst in thy fathers house. and thy fathers house] As man and wife must leave their parents, to cleave each to other, Gen. 4. 24. and 31. 14. so must wee leave all, to cleave unto Christ, Matt. 10. 37. Luk. 14. 26. Vers. 12. will covet thy beauty] will delight him-selfe in thy fairenesse, (thy sanctitie;) set forth in Song 1. 14. and 2. 14. and 4. 1, &c. So the King is tied in the rafters, Song 7. 5. and bow downe] or, therefore worship thou him. Vers. 13. the daughter of Tyrus] that is, the people, or Common-wealth of Tyre; as daughter of Sion, Psal. 9. 15. So the Chaldee expoundeth it, They that dwell in the fort of Tyrus. Tyre or Tyrus (in Hebrew Tsor, which signifieth a Rocke or Fortresse;) was a strong city appertaining to the tribe of Aser, Ios. 19. 29. but possessed still by the heathens, whose King Hiram became friend to David, 2 Sam. 5. 11. and to Solomon his sonne, 1 King. 5. 1, 2, &c. yet afterwards Tyrus remembred not the brotherly covenant, Amos 1. 9. but rejoyced at the desolation of Ierusalem, Ezek. 26. 2. banded it selfe with other enemies against Israel, Psal. 83. 8. & was wasted of Nebuchadnezar King of Babel, by Gods judgement, 70. yeares, Esai. 23. 15. Ezek. 26. 7. It continued under idols till the Macchabees times, and then had still Hercules for their chiefe God, 2 Mac. 4. 18, 19. This one city Tyre is here named in stead of other nations, because it was the chiefe citie of traffique in the world, being an Ile in the sea, whose merchandize and magnificence the Prophet largely describeth, Ezek. 27. her merchants were princes, her chapmen the nobles of the world, Esai. 23. 8. shee heaped up silver as dust, and gold as the mire of the streets, Zach. 9. 3. Of the subjection here prophesied, which they should yeeld unto the Church, we may see it fulfilled in the new Testament, where many that dwelt about Tyre and Sidon flocked after Christ, Mark. 3. 8. and he resorted into their borders, Mark. 7. 24. and by their readinesse, hee upbraided the backwardnesse of the Iewes, Mat. 11. 20, 21. and afterwards in the Apostle[illegible: 1 letter] dayes there was a Church of zealous Christians in that city, Act. 21. 3, 4, 5, &c. See also Psal. 87. 4. carnestly beseeke thy face] shall instantly pray (or sue) unto thee O Queene. The originall word naturally signifieth to make sicke or sory, and being joyned with the word face (which oft is used for anger) it meaneth, to abate the anger by importunate praier and by humble sute to prevaile. So after, Psal. 119. 58. rich of the people] the wealthy among them, meaning of the Tyrians, which were a wealthy nation, and generally other peoples. See Esa. 60. 1, 3, 5, 11. and 49. 23. Rev. 21. 24, 26. where the riches and honour of the Gentiles are brought to the Church. Vers. 14. glorious within] or, honourable inward, in the heart adorned with faith, hope, love, &c. or in the inner man, as Eph. 3. 16. Here the Chaldee maketh this paraphrase; Every thing that is praise-worthy, faire & to be desired, the wealth of countries and treasuries of Kings, which are laid up within, shall they offer for oblations before the King, and gifts unto the Priests, whose garments are woven with fine gold. purled works] or grounds, closures of gold, such as precious stones are set in, Exod. 28. 11, 14. Compare also herewith, Ezek. 16. 13. Vers. 15. In embroideries] with broidered (or needle wrought) garments. Hereby is meant the varietie of graces, and embroidery of the spirit. So Ezek. 16. 10. Vers. 17. In stead of thy fathers.] Here the Hebrew is of the masculine gender: so these words are spoken to the King. Though sometime the masculine is used in speech of women, as Num. 27. 7. So lahem 1 King. 22. 17. lahen 2 Chron. 18. 16. shall be thy sonnes] thy children shall succeed, meaning either all Christias, that by the immortall seed of the word are begotten to Christ & his Church, he being the father, this the mother of vs all, Isa. 9. 6. Gal. 4. 26. or in speciall, the Apostles may be intended. See Heb. 2. 13. shalt put them] shalt place, constitute, or appoint them for Princes: As all Christians are called Kings, Rev. 1. 6. and 5. 10. Or in speciall, by the Fathers may be meant the 12 Patriarchs, by the sonnes, the 12 Apostles succeeding them, as the heavenly Ierusalem hath at the 12 gates, the names of the 12 tribes, and in the foundations of the wall, the names of the lambes 12 Apostles, Rev. 21. 12, 14. which Apostles were sent into all the nations of the world, Mat. 28. 19. to goe and bring forth fruit, and their fruit to remaine, Ioh. 15. 16. Like this is the promise made for Sarah, that Kings of peoples should come of her, Gen. 17. 16. Vers. 18. I will make memorie] will mention and make to be remembred. The inditer of this Psalme speaketh this to Christ, and of his eternall kingdome and glory. shall confesse thee] shall celebrate, or praise thee. The Hebrew is Iehodu, of it Iehudah had his name, Gen. 29. 35. from which name his blessing was derived, thou art Iudah thy brethren (Iodu) shall confesse thee, Gen. 49. 8. This here is fitly applied to Christ the Lion of the tribe Iudah, Revel. 5. 5. and aye] or, and to perpetuitie.

PSAL. XLV.

UPon Shoſhannim] The name of an Inſtrument with ſix ſtrings, faith Kimchi. Or,Cant. 2.1, 2. Steph, de urb. concerning the Lillies, that is, the Meſſiah and his people, faith Kabuenaki. The City Shuſan had its name from Lillies there plentifully growing; as Rhodos from Roſes, Florence from flowers, &c.

Maſchil] It is not ſaid (as elſewhere) of David; and yet ſome will have him to have been the penman; others, Salomon; epitomizing his book of Canticles; with which indeed it is of the ſelf-ſame argument, viz.

Aſong of loves] An Epithalamium or nuptiall verſe, made at the marriage of Solomon and the Shulamite. As for Pharaohs Daughter, diverſe good Divines are of opinion, that neither here, nor in the Canticles any reſpect is had, or alluſion made to that match of Salomon with her, ſo expreſly condemned by the Holy Ghoſt, 1 King. 11. ut perabſurdum mihi videatur, illud matrimonium exiſtimare fuiſſe tante rei typum, faith learned Beza. Ainſworth rendreth it, A ſong of the well-beloved Virgins, friends of the Bridegroom and Bride, verſ. 9.14. to ſet forth Chriſt in his glory, and his Church in her beauty. So when Hieron had freed the Locrians from the tyranny of Anaxilas and Cleophron, the Virgins ſang his praiſe, as is to be read in Pindarus his Odes; which Politian preferred before Davids Pſalmes, auſu nefario, Pind. Pi. 2. like an Atheiſt as he was.

Verſ. 1.Exordium ut vocant floridum. My heart is enditing a good matter] Heb. Fryeth, ſicut qua in ſartagine friguntur, as things are fryed in a frying-pan, Levit. 7.9. The Prophet, being to ſing of ſuch a ſublime ſubject, would not utter any thing but what he had duly diſgeſted, throughly thought upon, and was deeply affected with. What an high pitch flieth St. Paul, whenever he ſpeaketh concerning Chriſt? See Epheſ. 1.6. & 2.4, 7. & 3.19. The like is reported of Origen, Nuſquam non ardet, faith Eraſmus; ſed nuſquam eſt ardentior quam ubi Chriſti ſermones actuſ que tractet; that he was ever earneſt;Praefat. ad Origen. opera. but moſt of all, when he diſcourſed of Chriſt. Of Johannes Mollias a Bononian it is ſaid,Act. & Mon. ſol. 855. that whenſoever he ſpake of Jeſus Chriſt, his eyes dropped; for hee was fraught with a mighty fervency of Gods holy Spirit; and like the Baptiſt, he was firſt a burning (boyling or bubling) and then a ſhining light. Ardor mentis eſt lux Doctrinae.

I speak of the things which I have made touching the King] Or, I will ſpeak in my works, that is in this Pſalm, concerning the King, viz. Salomon, and Him that is greater than Salomon in all his glory, Chriſt the King of the Church. Works he calleth this Poem, not for the greatneſſe, but for the exquiſiteneſſe thereof; it being breve & longum plane que aureum; utpote in quo univerſa pane ſalutis noſtrae myſteria continentur, as containing almoſt all the myſteries of mans ſalvation.

My tongue is the pen of a ready writer] i. e. I will roudly and readily relate what I have ſo well ruminated; and dexterouſly deliver my moſt mature meditations concerning the myſtical marriage of Chriſt and his Church. This is a good preſident for Preachers. Demoſthenes would have ſuch a one branded for a pernicious man to the Common-wealth, who durſt propoſe any thing publickly, which hee had not before-hand ſeriouſly pondered. And Ariſtides being preſſed to ſpeak to ſomething propounded ex tempore, anſwered; propound to day, and I will anſwer to morrow; for we are not of thoſe that ſpit or ſpue up things, &c.

Verſ. 2.Valde palchiui[illegible: 1 letter]i. Vat. Thou art fairer than the Children of men] Heb. Thou art double-fairer; the Hebrew word is doubled, ad corroborandum, faith Kimchi. It may very well be, that Salomon was, for his beauty, another Nireus; and for his eloquence, another Neſtor; Lentulus ad Senat. ap. Magdeb. cent: 1. wiſdom might make his face to ſhine. Of Chriſt we are ſure, that his body being of the fineſt temperament, and no way diſeaſed, could not be but very beautifull. The Roman regiſter reporteth him to have been of a reverend countenance, his ſtature ſomewhat tall, his hair after the colour of the ripe hazel-nut, his forehead ſmooth and plain, his face without wrinkle, mixt with moderate red, his eyes gray, various, and clear, &c. Surely if Stephens face was as the face of an Angel, and if with his bodily eyes he could peirce the heavens, and ſee there what he would; How much more could the Lord Chriſt, whoſe very manhood came the neareſt unto God of any that ever was or could be? His very countenance did expreſſe a divinity in him. And what if to the Jews, who eſteemed him not, but maligned him, and crucified him, he had neither form nor beauty, Iſa. 53.2? what if he were ſo broken at thirty three years of age, with continuall paids and grief for them, that they judged him wel-nigh fifty, Job. 8.57? yet he was every way compleat and comely above all the Children of men; yea above all the Angells in heaven: for in him the Godb[illegible: 2 letters]d dwelt bodily, Col. 2.9. and we beheld his glory, the glory as of the only begotten of the Father, full of grace and tru[illegible: 1 letter]h, Joh. 3.14. His ſoul was like a rich pearl in a rough ſhell; like the Tabernacle, Goats-hair without, but gold within; or as Erutus his ſtaff, enjus insue ſoliduns aurum [illegible: 1 letter]ernto vilabatur cortice. He was all glorious within; had a fullneſs of grace above that of Adam, Joh. 1.16. as much as a Creature was capable of;Plutarch. and more near familiarity with the Godhead, than any creature.

Grace is poured into shy lips] So that thou canſt gracefully deliver thy ſelf in a ſet ſpeech. Solomen could, no doubt, as another Phacion or Pericles; in whoſe lips, [non-Latin text not transcribed] (ſaid Eupolis) ſat a ſtrange perſwaſive faculty; ſo that he could prevail with the people at his pleaſure. Jeſus Chriſt could much more do ſo; for together with his words there went forth a power; he ſpoke as never man ſpake he ſpoke with authority, and not as the Scribes; all that heard him wondred at; the words of grace that proceeded out of his mouth, Luk. 4.22. Iſa. 50.4.

Therefore God bath bleſſed thee] Or better, becauſe that God hath bleſſed thee, and endowed thee with ſuch gifts and graces.

Verſ. 3. Gird thy ſword upon thy thigh, O moſt mighty] This is one of Chriſts titles, Iſa. 9.6. the Giant, or the mighty ſtrong God, O Heros[illegible: 1 letter] the valliant Champion of his Church. And his ſword is the word of his mouth, Rev. 1.16. Heb. 4.12. Iſa. 49.2. All the wars in the conqueſt of Canaan were types of the ſpirituall wars under the Goſpel, whereby the Nations were ſubdued to the obedience of the faith, 2 Cor. 10.4. Epheſ. 6.11. Chriſt hath his ſword then, a two-edged ſword; and he is here called upon to gird it to his thigh (after the manner of thoſe Eaſterlings, as we do our skeans, bangers, woodknives) that is, to take unto him his authority, and to exerciſe it for the converſion of his people, and confuſion of his enemies. Additur [illegible: 1 letter]i gladius quem non oſtentet velut [non-Latin text not transcribed], ſed quem etium deſtring at. A ſword hee hath, not for ſhew, but for ſervice; whence it is added, with thy glory and thy Majeſty. Equita ſuper verbum verit[illegible: 1 letter] tis.

Verſ. 4. And in thy Majeſty ride proſperouſly] Heb. Proſper thou, ride thou upon the Word of truth, of meekneſſe and of Righteouſneſſe. q. d. Ride thou in thy triumphant Charret, as it were drawn by thoſe three glorious graces, Truth, Meekneſſe, and Righteouſneſſe; and governed by the Word, as by the Charter-man; Cui diviniſſim a allegorie explicand a pro rei gravisate ac dignitate integro volumine opus eſſet, ſaith B[illegible: 1 letter]za, For the explaining of which moſt divine allegory, according to the worth of it, a whole volume might well be full written. The Kings of the earth for moſt part have their Charrets drawn by other horſes, viz. Pride, Ambition, Cruelty, &c. as Seſoſtres King of Egypt, Qui Pharios currus regum cervicibus egit.

And thy right hand ſhall teach thee terrible things] i. e. Shall inable thee to perform them. Chriſt riding on his white horſe (his Apoſtles and Preachers) went forth conquering, and to conquer, Rev. 6.2. Salomon was no ſuch ſword-man as was Jeſus Chriſt.

[non-Latin text not transcribed]

Verſ. 5. Thine arrows are ſharp, &c.] Peters converts were pricks at heart; Act. 1. Act. 7.54. and Stephens heaters were cut to the heart; Chriſt can fetch in his rebelts afarre off; he hath arrowes as well as a ſword, to wound them; that men may either bend or break, yeeld, or become his footſtool; One way or other he will ſurely have the better of them.

Verſ. 6. Thy throne, O God] Here the Prophet directe[illegible: 1 letter]h his ſpeech not to Solomon (who never took upon him the name of God, as did Soſoſtris King of Aegypt, Antiochus, [non-Latin text not transcribed] Caligula, and ſome other proud Princes) but to Chriſt, Heb. 1.8. who is God, bleſſed for ever, [non-Latin text not transcribed], not ſo called by an excellency only, as the Angels are, Pſal. 8.9. with Heb, 2. not by Office and Title only, as Magiſtrates are gods[illegible: 1 letter] Pſ. 82.16. nor Catachreſtically and Ironically ſo called, as the Heathen gods, nor a diminutive god, inferiour to the Father, as Arrius held, but God by nature, every way Co-eſſential, Co-eternal, and Co-equal with the Father, and the Holy Choſt, Joh. 1.1. Phil. 2.6. 1 Joh. 5.20. Hold this laſt; for it is the Rock, Mat. 16.16. it is of the very foundation: ſo that if we beleeve it not, there is no heaven to be had, 1 Joh. 5.20. As for his Kingly Office here deſcribed, it belongeth to him as Mediator, and what is here ſpoken of him is to be underſtood of his whole perſon; for ſo is he Head of the Church, and King of Iſrael, for ever.

The ſcepter of thy Kingdom, &c.] Thy government is not with rigour, but with righteouſneſs, thou cameſt rightly by it, caſting out Satan the Uſurper, Mat. 12.29. Heb. 2.14. and doſt moſt righteouſly adminiſter it, Deut. 4.8.

Verſ. 7.Haec verè heroica eſt nemeſis. Thou loveſt right eouſneſs; and hateſt wickedneſs] Salomon did ſo for a great while (may Nero's firſt five years were ſuch, that Trajan was wont to ſay, that none ever attained to the perfection of them) but Chriſt continually; neither can hee do otherwiſe. See Matth. 3.10, 11, 12. Joh. 5.30. Matth. 12.18, 19, 20.

Therefore God thy God hath anoynted] i.e. For which purpoſe God hath anoynted thee his Meſſiah, or Chriſt, Pſal. 2.2.

With the oyl of gladneſs] Quia totus mundus in unctione Chriſti & ejus miſſione letabitur, ſaith Kimchi; ſo called, becauſe the whole World ſhould bee cheared up by the Unction and Miſlion of Meſſiah; he received the Spirit without meaſure, that of his fulneſs we might all receive and grace for grace, righteouſneſs and peace, and joy in the Holy Ghoſt.

Above thy fellows] i.e. Exreliquorum regum numero eximendus, above all earthly Potentates;Beza. the beſt whereof (as David, [illegible: 1 letter]o ſish) had their faults, and flaws; or rather above thy Saints, thy fellow-brethren by grace, and Co-heirs of glory; they have Plenitudinem V aſis, but thou, Fontis; neither only art thou anointed Pre conſortibus, above thy fellows, but Pro conſortibus, for thoſe thy fellows, as ſome render it,Dioſcor. l. 1. c. 67. & l. 3. c. 82: & lib: l. 12 Lib. 1. Antidot. and it is very comfortable.

Verſ. 8. All thy garments ſmell of myrrbe, aloes and caſſia] Things not only of good ſavour, but of great price, Myrrbe ſome take to be Musk, Aloes Amber, Caſſia, a kind of Ginnamon, which in Galeas time was very rare and hard to bee found, except in the ſtore-houſes of great Princes. And Pliny reporteth, that a pound of Cinnamon was worth a thouſand Denarii, that is, an hundred and fifty Crowns of our [illegible: 1 word]. This deſcription then of Chriſts cloathing, doth allegorically ſet forth the ſweetneſs and pleaſure that the Father findeth in him ([non-Latin text not transcribed], Mat. 3.17.) and that we alſo finde, whilſt he is made unto us of God, Wiſdom, Righteouſneſs, Sanctification, and Redemption, 1 Cor. 1.30. (Confer 2 Cor. 2.14.) and that out of his Ivory palaces, i.e. his heavenly habitation, from which he beholdeth us, and raineth down righteouſneſs upon us.

Whereby they have made thee glad] i.e. Servi & ſodales tui, thy fellow friends and ſervants, who ſtand and hear the Bridegroom, and rejoyce greatly by reaſon of his voyce, Joh. 3.29. yea make him glad by their ready obedience, ſetting the Crown upon his head, and adorning him as it were with all his bravery in the day of his eſpouſals. Cant. 3.11. and making him ſay, How fair, how pleaſant art thou, O love, for delights! Cant. 7.6.

Verſ. 9 Kings daughters were among thine honourable women] Thy Ladies of honour attending upon thy royal Conſort (for after the deſcription of Chriſt, the Bridegroom, followeth another of the Queen, his Bride, and of the royal Nuptials) Or, Kings daughters are in thy preciouſneſſes, that is, in thy comlineſs that thou haſt put upon them, Ezek. 16.14. for all the Churches bravery is borrowed, and all her Daughters, i.e. Members, are adorned not with their own proper attire, Sed regio mundo & ornatu, out of the King Chriſts Wardrobe; this is the righteouſneſs of the Saints, Rev. 19.8. viz. imputed, and imparted.

Upon thy right band] Which is a place of Dignity and Safety. As Chriſt is at the Fathers right hand; ſo the Church is at Chriſts right hand; where, as his wife, ſhe ſhineth with her Husbands beams. This is very comfortable.

Did ſtand the Queen] Heb.Augusta. the wife, adjutorium illi exacts respondens, as Gen. 2.18. ſaith [illegible: 1 word], that hee was happy in his wife, a Lady of excellent vertue, who drew evenly with him in all the courſes of honour that appertained to her ſide;Daniels hiſt. and ſeemed a peece ſo juſt cut for him, as anſwered him rightly in every joynt.

Verſ. 10. Hearken O Daughter, and conſider, incline thine ear] The Prophets, or rather Chriſts Counſell to the Church, and each Member thereof, wholly to deny ungodlineſſe and wordly luſts, and to live ſoberly,Tit. 3.12. righteouſly and godly in this preſent World; to leave all, and to cleave to Chriſt. This, becauſe it is ſoon ſaid, but not ſo ſoon done, He preſſeth in many words all to one purpoſe, Hearken, ſee, incline thine ear. Self-denyall is a moſt difficult duty, and yet ſo neceſſary, that if it be not done, we ſhall be undone.

Forget alſo thine own people, &c.] All evill opinions muſt be unlearned, and all evill practices abandoned, and all our love transferred, and transfuſed upon Chriſt; or we cannot be a fit Spouſe for him. Chriſts Spouſe muſt (as Deut. 21.11, 12, 13.) ſhave her head, pare her nails, and bewail her Father and Mother, that is, her naturall inbred evills and corruptions.

Verſ. 11. So ſhall the King greatly deſire thy beauty] If thou deny thy ſelf and forgo all others to pleaſe him alone, he ſhall ſet his whole heart upon thee, and be raviſhed with thy love, as Prov. 5.19. How could that Perſian Ladies Husband do leſſe than love her, who having been at Cyrus his wedding, and asked how ſhe liked the Bridegroom? Like him, ſaid ſhe? I know not how I like him; for I looked upon no man there, but mine own Husband. Aſpaſia Mileſia was very dear to Cyrus, becauſe ſhe was [non-Latin text not transcribed], Fair, and withall Wiſe.Aelian.

For he is thy Lord] And therefore not to be ſlighted by thee, for his great love, as many of the Perſian Monarchs were (Ahaſhueroſh for inſtance) but reverenced and obeyed, as Auguſtus was by his wife Livia.

Verſ. 12. And the Daughter of Tyre ſhall be there With a gift] Iſa. 23.18. The Tyrians, that wealthy people, when once converted (think the ſame of other Nations) ſhall leave hoarding and heaping; and find another manner of Merchandiſe and imployment of their ſubſtance, viz. to feed and cloath Gods Saints, and maintain his Miniſters.

Verſ. 13. The Kings Daughter is all glorious within] In the Inner-man, Epheſ. 3.16. the hidden man of the heart, 1 Pet. 3.4. Great is the glory of the new Creature; but not diſcerned by the World, through which the Saints muſt be content to paſſe as concealed perſons; and not think much to have the greater part of their warein the inner part of their ſhop, and not all on the board or ſtall.

Her cloathing is of wronght gold] ex veſtibus auro ocellatis. Cloathed ſhe is with humility, and other golden graces; as with that party-coloured garment, whereby Kings Daughters, as Tamar, were anciently diſtinguiſhed from others.

Verſ. 14. She ſhall be brought] See the Note on verſ. 13. ſhe ſhall be preſented to Chriſt a glorious Church, not having ſpot, wrinkle, or any ſuch thing, Epheſ. 5.27. Rev. 21.2.

Verſ. 15. With gladneſſe and rejoycing] As at marriages is uſuall. Sampſons wife, ſoleciſed in weeping at ſuch a feaſt. Oh the joy! the joy! ſaid that dying Saint. But what in the mean-while?

Verſ. 16. In ſtead of thy Fathers, &c.] The Church ſhall ſtill bring forth Children to her Husband Chriſt, and there ſhall bee a ſucceſſion of his name, Pſal. 72.17.

Whom thou maieſt make Princes] The Saints are Kings in Righteouſneſſe, though ſomewhat obſcure ones as was Melchiſcdech.

Verſ. 17. I will make thy name, &c.] This is a ſecond benefit promiſed to the Church, viz. everlaſting renown, with higheſt eſtimation and imitation, to the Worlds end.

My heart. There is no writing like that dictated by the heart. Heartless hymns are insults to heaven. Is inditing a good matter. A good heart will only be content with good thoughts. Where the fountain is good good streams will flow forth. The learned tell us that the word may be read overflows, or as others, boils or bubbles up, denoting the warmth of the writer's love, the fulness of his heart, and the consequent richness and glow of his utterance, as though it were the ebullition of his inmost soul, when most full of affection. We have here no single cold expression; the writer is not one who frigidly studies the elegancies and proprieties of poetry, his stanzas are the natural outburst of his soul, comparable to the boiling jets of the geysers of Hecla. As the corn offered in sacrifice was parched in the pan, so is this tribute of love hot with sincere devotion. It is a sad thing when the heart is cold with a good matter, and worse when it is warm with a bad matter, but incomparably well when a warm heart and a good matter meet together. O that we may often offer to God an acceptable minchah, a sweet oblation fresh from the pan of hearts warmed with gratitude and admiration. I speak of the things which I have made touching the King. This song has "the King" for its only subject, and for the King's honour alone was it composed, well might its writer call it a good matter. The psalmist did not write carelessly; he calls his poem his works, or things which he had made. We are not to offer to the Lord that which costs us nothing. Good material deserves good workmanship. We should well digest in our heart's affections and our mind's meditations any discourse or poem in which we speak of one so great and glorious as our Royal Lord. As our version reads it, the psalmist wrote experimentally things which he had made his own, and personally tasted and handled concerning the King. My tongue is the pen of a ready writer, not so much for rapidity, for there the tongue always has the preference, but for exactness, elaboration, deliberation, and skilfulness of expression. Seldom are the excited utterances of the mouth equal in real weight and accuracy to the verba scripta of a thoughtful accomplished penman; but here the writer, though filled with enthusiasm, speaks as correctly as a practised writer; his utterances therefore are no ephemeral sentences, but such as fall from men who sit down calmly to write for eternity. It is not always that the best of men are in such a key, and when they are they should not restrain the gush of their hallowed feelings. Such a condition of heart in a gifted mind creates that auspicious hour in which poetry pours forth her tuneful numbers to enrich the service of song in the house of the Lord.

Thou. As though the King himself had suddenly appeared before him, the psalmist lost in admiration of his person, turns from his preface to address his Lord. A loving heart has the power to realise its object. The eyes of a true heart see more than the eyes of the head. Moreover, Jesus reveals himself when we are pouring forth our affections towards him. It is usually the case that when we are ready Christ appears. If our heart is warm it is an index that the sun is shining, and when we enjoy his heat we shall soon behold his light. Thou art fairer than the children of men. In person, but especially in mind and character, the King of saints is peerless in beauty. The Hebrew word is doubled, "Beautiful, beautiful art thou." Jesus is so emphatically lovely that words must be doubled, strained, yea, exhausted before he can be described. Among the children of men many have through grace been lovely in character, yet they have each had a flaw; but in Jesus we behold every feature of a perfect character in harmonious proportion. He is lovely everywhere, and from every point of view, but never more so than when we view him in conjugal union with his church; then love gives a ravishing flush of glory to his loveliness. Grace is poured into thy lips. Beauty and eloquence make a man majestic when they are united; they both dwell in perfection in the all fair, all eloquent Lord Jesus. Grace of person and grace of speech reach their highest point in him. Grace has in the most copious manner been poured upon Christ, for it pleased the Father that in him should all fulness dwell, and now grace is in superabundance, poured forth from his lips to cheer and enrich his people. The testimony, the promises, the invitations, the consolations of our King pour forth from him in such volumes of meaning that we cannot but contrast those cataracts of grace with the speech of Moses which did but drop as the rain, and distil as the dew. Whoever in personal communion with the Wellbeloved has listened to his voice will feel that "never man spake like this man." Well did the bride say of him, "his lips are like lilies dropping sweet smelling myrrh." One word from himself dissolved the heart of Saul of Tarsus, and turned him into an apostle, another word raised up John the Divine when fainting in the Isle of Patmos. Oftentimes a sentence from his lips has turned our own midnight into morning, our winter into spring. Therefore God hath blessed thee for ever. Calvin reads it, Because God hath blessed thee for ever. Christ is blessed of God, blessed for ever, and this is to us one great reason for his beauty, and the source of the gracious words which proceed out of his lips. The rare endowments of the man Christ Jesus are given him of the Father, that by them his people may be blessed with all spiritual blessings in union with himself. But if we take our own translation, we read that the Father has blessed the Mediator as a reward for all his gracious labours; and right well does he deserve the recompense. Whom God blesses we should bless, and the more so because all his blessedness is communicated to us.

Gird thy sword upon thy thigh. Loving spirits jealous of the Redeemer's glory long to see him putting forth his power to vindicate his own most holy cause. Why should the sword of the Spirit lie still, like a weapon hung up in an armoury; it is sharp and strong, both for cutting and piercing: O that the divine power of Jesus were put forth to use against error. The words before us represent our great King as urged to arm himself for battle, by placing his sword where it is ready for use. Christ is the true champion of the church, others are but underlings who must borrow strength from him; the single arm of Immanuel is the sole hope of the faithful. Our prayer should be that of this verse. There is at this moment an apparent suspension of our Lord's former power, we must by importunate prayer call him to the conflict, for like the Greeks without Achilles we are soon overcome by our enemies, and we are but dead men if Jesus be not in our midst. O most mighty. A title well deserved, and not given from empty courtesy like the serenities, excellencies and highnesses of our fellow mortals —titles, which are but sops for vain glory. Jesus is the truest of heroes. Hero worship in his case alone is commendable. He is mighty to save, mighty in love. With thy glory and thy majesty. Let thy sword both win thee renown and dominion, or as it may mean, gird on with thy sword thy robes which indicate thy royal splendour. Love delights to see the Beloved arrayed as beseemeth his excellency; she weeps as she sees him in the garments of humiliation, she rejoices to behold him in the vestments of his exaltation. Our precious Christ can never be made too much of. Heaven itself is but just good enough for him. All the pomp that angels and archangels, and thrones, and dominions, and principalities, and powers can pour at his feet is too little for him. Only his own essential glory is such as fully answers to the desire of his people, who can never enough extol him.

And in thy majesty ride prosperously. The hero monarch armed and apparelled is now entreated to ascend his triumphal car. Would to God that our Immanuel would come forth in the chariot of love to conquer our spiritual foes and seize by power the souls whom he has bought with blood. Because of truth and meekness and righteousness. These words may be rendered, ride forth upon truth and meekness and righteousness. —Three noble chargers to draw the war chariot of the gospel. In the sense of our translation it is a most potent argument to urge with our Lord that the cause of the true, the humble, and the good, calls for his advocacy. Truth will be ridiculed, meekness will be oppressed, and righteousness slain, unless the God, the Man in whom these precious things are incarnated, shall arise for their vindication. Our earnest petition ought ever to be that Jesus would lay his almighty arm to the work of grace lest the good cause languish and wickedness prevail. And thy right hand shall teach thee terrible things. Foreseeing the result of divine working, the psalmist prophesies that the uplifted arm of Messiah will reveal to the King's own eyes the terrible overthrow of his foes. Jesus needs no guide but his own right hand, no teacher but his own might; may he instruct us all in what he can perform, by achieving it speedily before our gladdened eyes.

Thine arrows. Our King is master of all weapons: he can strike those who are near and those afar off with equal force. Are sharp. Nothing that Jesus does is ill done, he uses no blunted shafts, no pointless darts. In the heart of the King's enemies. Our Captain aims at men's hearts rather than their heads, and he hits them too; point blank are his shots, and they enter deep into the vital part of man's nature. Whether for love or vengeance, Christ never misses aim, and when his arrows stick, they cause a smart not soon forgotten, a wound which only he can heal. Jesus' arrows of conviction are sharp in the quiver of his word, and sharp when on the bow of his ministers, but they are most known to be so when they find a way into careless hearts. They are his arrows, he made them, he shoots them. He makes them sharp, and he makes them enter the heart. May none of us ever fall under the darts of his judgment, for none kill so surely as they. Whereby the people fall under thee. On either side the slain of the Lord are many when Jesus leads on the war. Nations tremble and turn to him when he shoots abroad his truth. Under his power and presence, men are stricken down as though pricked in the heart. There is no standing against the Son of God when his bow of might is in his hands. Terrible will be that hour when his bow shall be made quite naked, and bolts of devouring fire shall be hurled upon his adversaries: then shall princes fall and nations perish.

Thy throne, O God, is for ever and ever. To whom can this be spoken but our Lord? The psalmist cannot restrain his adoration. His enlightened eye sees in the royal Husband of the church, God, God to be adored, God reigning, God reigning everlastingly. Blessed sight! Blind are the eyes that cannot see God in Christ Jesus! We never appreciate the tender condescension of our King in becoming one flesh with his church, and placing her at his right hand, until we have fully rejoiced in his essential glory and deity. What a mercy for us that our Saviour is God, for who but a God could execute the work of salvation? What a glad thing it is that he reigns on a throne which will never pass away, for we need both sovereign grace and eternal love to secure our happiness. Could Jesus cease to reign we should cease to be blessed, and were he not God, and therefore eternal, this must be the case. No throne can endure for ever, but that on which God himself sitteth. The sceptre of thy kingdom is a right sceptre. He is the lawful monarch of all things that be. His rule is founded in right, its law is right, its result is right. Our King is no usurper and no oppressor. Even when he shall break his enemies with a rod of iron, he will do no man wrong; his vengeance and his grace are both in conformity with justice. Hence we trust him without suspicion; he cannot err; no affliction is too severe, for he sends it; no judgment too harsh, for he ordains it. O blessed hands of Jesus! the reigning power is safe with you. All the just rejoice in the government of the King who reigns in righteousness.

Thou lovest righteousness, and hatest wickedness. Christ Jesus is not neutral in the great contest between right and wrong: as warmly as he loves the one he abhors the other. What qualifications for a sovereign! what grounds of confidence for a people! The whole of our Lord's life on earth proved the truth of these words; his death to put away sin and bring in the reign of righteousness, sealed the fact beyond all question; his providence by which he rules from his mediatorial throne, when rightly understood, reveals the same; and his final assize will proclaim it before all worlds. We should imitate him both in his love and hate; they are both needful to complete a righteous character. Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. Jesus as Mediator owned God as his God, to whom, being found in fashion as a man, he became obedient. On account of our Lord's perfect life he is now rewarded with superior joy. Others there are to whom grace has given a sacred fellowship with him, but by their universal consent and his own merit, he is prince among them, the gladdest of all because the cause of all their gladness. At Oriental feasts oil was poured on the heads of distinguished and very welcome guests; God himself anoints the man Christ Jesus, as he sits at the heavenly feasts, anoints him as a reward for his work, with higher and fuller joy than any else can know; thus is the Son of man honoured and rewarded for all his pains. Observe the indisputable testimony to Messiah's Deity in verse six, and to his manhood in the present verse. Of whom could this be written but of Jesus of Nazareth? Our Christ is our Elohim. Jesus is God with us.

All thy garments smell of myrrh, and aloes, and cassia. The divine anointing causes fragrance to distil from the robes of the Mighty Hero. He is delightful to every sense, to the eyes most fair, to the ear most gracious, to the spiritual nostril most sweet. The excellences of Jesus are all most precious, comparable to the rarest spices; they are most varied, and to be likened not to myrrh alone, but to all the perfumes blended in due proportion. The Father always finds a pleasure in him, in him he is well pleased; and all regenerated spirits rejoice in him, for he is made of God unto us, "wisdom, righteousness, sanctification, and redemption." Note that not only is Jesus most sweet, but even his garments are so; everything that he has to do with is perfumed by his person. All his garments are thus fragrant; not some of them, but all; we delight as much in his purple of dominion as in the white of his priesthood, his mantle as our prophet is as dear to us as his seamless coat as our friend. All his dress is fragrant with all sweetness. To attempt to spiritualise each spice here mentioned would be unprofitable, the evident sense is that all sweetnesses meet in Jesus, and are poured forth wherever he is present. Out of the ivory palaces, whereby they have made thee glad. The abode of Jesus now is imperial in splendour, ivory and gold but faintly image his royal seat; there is he made glad in the presence of the Father, and in the company of his saints. Oh, to behold him with his perfumed garments on! The very smell of him from afar ravishes our spirit, what must it be to be on the other side of the pearl gate, within the palace of ivory, amid those halls of Zion, "conjubilant with song, "where is the throne of David, and the abiding presence of the Prince! To think of his gladness, to know that he is full of joy, gives gladness at this moment to our souls. We poor exiles can sing in our banishment since our King, our Wellbeloved, has come to his throne.

King's daughters were among thy honourable women. Our Lord's courts lack not for courtiers, and those the fairest and noblest. Virgin souls are maids of honour to the court, the true lilies of heaven. The lowly and pure in heart are esteemed by the Lord Jesus as his most familiar friends, their place in his palace is not among the menials but near the throne. The day will come when those who are "king's daughters" literally will count it their greatest honour to serve the church, and, meanwhile every believing sister is spiritually a King's daughter, a member of the royal family of heaven. Upon thy right hand, in the place of love, honour, and power, did stand the queen in gold of Ophir: the church shares her Lord's honour and happiness, he sets her in the place of dignity, he clothes her with the best of the best. Gold is the richest of metals, and Ophir gold the purest known. Jesus bestows nothing inferior or of secondary value upon his beloved church. In imparted and imputed righteousness the church is divinely arrayed. Happy those who are members of a church so honoured, so beloved; unhappy those who persecute the beloved people, for as a husband will not endure that his wife should be insulted or maltreated, so neither will the heavenly Husband; he will speedily avenge his own elect. Mark, then, the solemn pomp of the verses we have read. The King is seen with rapture, he girds himself as a warrior, robes himself as a monarch, mounts his chariot, darts his arrows, and conquers his foes. Then he ascends his throne with his sceptre in his hand, fills the palace hall with perfume brought from his secret chambers, his retinue stand around him, and, fairest of all, his bride is at his right hand, with daughters of subject princes as her attendants. Faith is no stranger to this sight, and every time she looks she adores, she loves, she rejoices, she expects.

Hearken, O daughter, and consider. Ever is this the great duty of the church. Faith cometh by hearing, and confirmation by consideration. No precept can be more worthy of the attention of those who are honoured to be espoused to Christ that that which follows. And incline thine ear. Lean forward so that no syllable may be unheard. The whole faculties of the mind should be bent upon receiving holy teaching. Forget also thine own people, and thy father's house. To renounce the world is not easy, but it must be done by all who are affianced to the Great King, for a divided heart he cannot endure; it would be misery to the beloved one as well as dishonour to her Lord. Evil acquaintances, and even those who are but neutral, must be forsaken, they can confer no benefits, they must inflict injury. The house of our nativity is the house of sin —we were shapen in iniquity; the carnal mind is enmity against God, we must come forth of the house of fallen nature, for it is built in the City of Destruction. Not that natural ties are broken by grace, but ties of the sinful nature, bonds of graceless affinity. We have much to forget as well as to learn, and the unlearning is so difficult that only diligent hearing, and considering, and bending of the whole soul to it, can accomplish the work; and even these would be too feeble did not divine grace assist. Yet why should we remember the Egypt from which we cam out? Are the leeks and the garlic, and the onions anything, when the iron bondage, and the slavish tasks, and the death dealing Pharaoh of hell are remembered? We part with folly for wisdom; with bubbles for eternal joys; with deceit for truth; with misery for bliss; with idols for the living God. O that Christians were more mindful of the divine precept here recorded; but, alas! worldliness abounds; the church is defiled; and the glory of the Great King is veiled. Only when the whole church leads the separated life will the full splendour and power of Christianity shine forth upon the world.

So shall the king greatly desire thy beauty. Wholehearted love is the duty and bliss of the marriage state in every case, but especially so in this lofty mystic marriage. The church must forsake all others and cleave to Jesus only, or she will not please him nor enjoy the full manifestation of his love. What less can he ask, what less may she dare propose than to be wholly his? Jesus sees a beauty in his church, a beauty which he delights in most when it is not marred by worldliness. He has always been most near and precious to his saints when they have cheerfully taken up his cross and followed him without the camp. His Spirit is grieved when they mingle themselves among the people and learn their ways. No great and lasting revival of religion can be granted us till the professed lovers of Jesus prove their affection by coming out from an ungodly world, being separated, and touching not the unclean thing. For he is thy Lord; and worship thou him. He has royal rights still; his condescending grace does not lessen but rather enforce his authority. Our Saviour is also our Ruler. The husband is the head of the wife; the love he bears her does not lessen but strengthen her obligation to obey. The church must reverence Jesus, and bow before him in prostrate adoration; his tender union with her gives her liberty, but not license; it frees her from all other burdens, but places his easy yoke upon her neck. Who would wish it to be otherwise? The service of God is heaven in heaven, and perfectly carried out it is heaven upon earth. Jesus, thou art he whom thy church praises in her unceasing songs, and adores in her perpetual service. Teach us to be wholly thine. Bear with us, and work by thy Spirit in us till thy will is done by us on earth as it is in heaven.

And the daughter of Tyre shall be there with a gift. When the church abounds in holiness, she shall know no lack of homage from the surrounding people. Her glory shall then impress and attract the heathen around, till they also unite in doing honour to her Lord. The power of missions abroad lies at home: a holy church will be a powerful church. Nor shall there be lack of treasure in her coffers when grace is in her heart; the free gifts of a willing people shall enable the workers for God to carry on their sacred enterprise without stint. Commerce shall send in its revenue to endow, not with forced levies and imperial taxes, but with willing gifts the church of the Great King. Even the rich among the people shall intreat thy favour. Not by pandering to their follies, but by testifying against their sins, shall the wealthy be one to the faith of Jesus. They shall come not to favour the church but to beg for her favour. She shall not be the hireling of the great, but as a queen shall she dispense her favours to the suppliant throng of the rich among the people. We go about to beg for Christ like beggars for alms, and many who should know better will make compromises and become reticent of unpopular truth to please the great ones of the earth; not so will the true bride of Christ degrade herself, when her sanctification is more deep and more visible; then will the hearts of men grow liberal, and offerings from afar, abundant and continual, shall be presented at the throne of the Pacific Prince.

The king's daughter is all glorious within. Within her secret chambers her glory is great. Though unseen of men her Lord sees her, and commends her. "It doth not yet appear what we shall be." Or the passage may be understood as meaning within herself —her beauty is not outward only or mainly; the choicest of her charms are to be found in her heart, her secret character, her inward desires. Truth and wisdom in the hidden parts are what the Lord regards; mere skin deep beauty is nothing in his eyes. The church is of royal extraction, of imperial dignity, for she is a king's daughter; and she has been purified and renewed in nature; for she is glorious within. Note the word all. The Bridegroom was said to have all his garments perfumed, and now the bride in all glorious within —entireness and completeness are great points. There is no mixture of ill savour in Jesus, nor shall there be alloy of unholiness in his people, his church shall be presented without spot or wrinkle, or any such thing. Her clothing is of wrought gold. Best material and best workmanship. How laboriously did our Lord work out the precious material of his righteousness into a vesture for his people! no embroidery of golden threads can equal that masterpiece of holy art. Such clothing becomes on so honoured by relationship to the Great King. The Lord looks to it that nothing shall be wanting to the glory and beauty of his bride.

She shall be brought unto the king in raiment of needlework. The day comes when the celestial marriage shall be openly celebrated, and these words describe the nuptial procession wherein the queen is brought to her royal Husband attended by her handmaidens. In the latter-day glory, and in the consummation of all things, the glory of the bride, the Lamb's wife, shall be seen by all the universe with admiration. While she was within doors, and her saints hidden ones, the church was glorious; what will be her splendour when she shall appear in the likeness of her Lord in the day of his manifestation? The finest embroidery is but a faint image of the perfection of the church when sanctified by the Spirit. This verse tells us of the ultimate rest of the church —the King's own bosom; of the way she comes to it, she is brought by the power of sovereign grace; of the time when this is done —in the future, she shall be, it does not yet appear; of the state in which she shall come —clad in richest array, and attended by brightest spirits. The virgins her companions that follow her shall be brought unto thee. Those who love and serve the church for her Lord's sake shall share in her bliss "in that day." In one sense they are a part of the church, but for the sake of the imagery they are represented as maids of honour; and, though the figure may seem incongruous, they are represented as brought to the King with the same loving familiarity as the bride, because the true servants of the church are of the church, and partake in all her happiness. Note that those who are admitted to everlasting communion with Christ, are pure in heart —virgins, pure in company —her companions, pure in walk —that follow her. Let none hope to be brought into heaven at last who are not purified now.

With gladness and rejoicing shall they be brought. Joy becomes a marriage feast. What joy will that be which will be seen at the feasts of paradise when all the redeemed shall be brought home! Gladness in the saints themselves, and rejoicing from the angels shall make the halls of the New Jerusalem ring again with shoutings. They shall enter into the King's palace. Their peaceful abodes shall be where Jesus the King reigns in state for ever. They shall not be shut out but shut in. Rights of free entrance into the holiest of all shall be accorded them. Brought by grace, they shall enter into glory. If there was joy in the bringing, what in the entering? What in the abiding? The glorified are not field labourers in the plains of heaven, but sons who dwell at home, princes of the blood, resident in the royal palace. Happy hour when we shall enjoy all this and forget the sorrows of time in the triumph of eternity.

Instead of thy fathers shall be thy children. The ancient saints who stood as fathers in the service of the Great King have all passed away; but a spiritual seed is found to fill their places. The veterans depart, but volunteers fill up the vacant places. The line of grace never becomes extinct. As long as time shall last, the true apostolical succession will be maintained. Whom thou mayest make princes in all the earth. Servants of Christ are kings. Where a man has preached successfully, and evangelised a tribe or nation, he gets to himself more than regal honours, and his name is like the name of the great men that be upon the earth. Jesus is the king maker. Ambition of the noblest kind shall win her desire in the army of Christ; immortal crowns are distributed to his faithful soldiers. The whole earth shall yet be subdued for Christ, and honoured are they, who shall, through grace, have a share in the conquest —these shall reign with Christ at his coming.

I will make thy name to be remembered in all generations. Jehovah by the prophet's mouth promises to the Prince of Peace eternal fame as well as a continuous progeny. His name is his fame, his character, his person; these are dear to his people now —they never can forget them; and it shall be so as long as men exist. Names renowned in one generation have been unknown to the next era, but the laurels of Jesus shall ever be fresh, his renown ever new. God will see to this; his providence and his grace shall make it so. The fame of Messiah is not left to human guardianship; the Eternal guarantees it, and his promise never fails. All down the ages the memories of Gethsemane and Calvary shall glow with inextinguishable light; nor shall the lapse of time, the smoke of error, or the malice of hell be able to dim the glory of the Redeemer's fame. Therefore shall the people praise thee for ever and ever. They shall confess thee to be what thou art, and shall render to thee in perpetuity the homage due. Praise is due from every heart to him who loved us, and redeemed us by his blood; this praise will never be fully paid, but will be ever a standing and growing debt. His daily benefits enlarge our obligations, let them increase the number of our songs. Age to age reveals more of his love, let every year swell the volume of the music of earth and heaven, and let thunders of song roll up in full diapason to the throne of him that liveth, and was dead, and is alive for evermore, and hath the keys of hell and of death.

"Let him be crowned with majesty

Who bowed his head to death,

And be his honours sounded high

By all things that have breath."

In the preface, the prophet commends the subject he is to treat of, signifying,

1. That it is a good matter —good as speaking of the Son of God, who is the chief good.

2. Good for us; for upon the marriage of Christ to his church depends our good. Bishop Nicholson.

Character read by heart writing.

1. The true lover of Christ is sincere —my heart?

2. He is a man of emotion.

3. A man of holy meditation.

4. A man of experience —things I have made. 5. A man who bears witness for his Lord.

Three things requisite for Christian teaching:

1. That the matter be good; and concerning the best of all subjects, touching the King.

2. That the language be fluent like the pen, etc. —(a) Partly from nature, (b) Partly from cultivation, (c) Partly from the Spirit of God.

3. That the heart be absorbed in it —My heart is inditing. G. R.

In what respects Jesus is fairer than the best of men.

Jesus —his person, his gospel, his fulness of blessing.

1. We may and ought to praise Christ. Angels do, God does, Scripture does, Old Testament saints and New, so should we. It is the work of heaven begun on earth.

2. For what should we praise him? (a) For his beauty. Is wisdom beauty? Is righteousness? Is love? Is meekness? All are found in him supremely —"All human beauties, all divine, In our Redeemer meet and shine." (b) For his grace. Grace of God treasured up in him.

3. For his blessedness —of God and for ever. G.R.

Verses 2-5. In these verses the Lord Jesus is presented,

1. As most amiable in himself.

2. As the great favourite of heaven.

3. As victorious over his enemies.—Matthew Henry.

Verses 3-5. Messiah's victory predicted and desired. E. Payson's Sermon.

1. Arrows of judicial wrath are sharp.

2. Arrows of providential goodness are sharper still.

3. Arrows of subduing grace are sharpest of all. The quiver of the Almighty is full of these arrows. G.R.

Arrows —what they are; whose they are; whom they strike; where they strike; what they do; and what follows.

The God, the King, his throne, its duration, his sceptre. Let us worship, obey, trust, acquiesce, rejoice.

Verses 6-7. Empire, Eternity, Equity, Establishment, Exultation.

Thou hatest wickedness. He hated it when it assailed him in his temptation, hated it in others, denounced it, died to slay it, will come to condemn it.

Christ's love and hate.

Christ's garments —his offices, his two natures, his ordinances, his honours, all are full of fragrance.

Whereby they have made thee glad. We make Jesus glad by our love, our praise, our service, our gifts, our holiness, our fellowship with him.

1. The odour of his garments, not of blood and battle, but of sweet perfume.

2. The splendour of his palaces —ivory for rareness, purity, durability, etc.

3. The source of his delight. (a) Himself, the sweet odour of his own graces. (b) His people, the savour of those who are saved. (c) His enemies, "even in them that perish." (d) All holy happy creatures who unite to make him glad. G.R.

Verses 9-10. The connections of the Bridegroom are to be remembered, those of the Bride to be forgotten.

"Christ the best husband: or, an earnest invitation to young women to come and see Christ." George Whitefield's "Sermon, Preached to a Society of Young Women, in Fetter Lane."

So shall the king greatly desire thy beauty. Christ delighting in the Beauty of the Righteous. Martin Luther. (Select Works, by H. Cole. I. 281.)

Verses 13-15.

1. The Bride's new name —"The king's daughter." She is the king's daughter for two reasons. (a) She is born of God; and (b) She is espoused to the Son of God.

2. The Bride's character —"All glorious within." (a) Because Christ reigns on the throne of her heart. (b) Because she is the temple of the Holy Ghost.

3. The Bride's raiment —"wrought gold, " "needlework:" this is the righteousness of Christ; in other words, His perfect obedience, and His atoning death.

4. The Bride's companion —"Virgins that follow her."

5. The Bride's home going —"She shall be brought unto the king in raiment of needlework...With gladness and rejoicing shall they be brought: they shall enter into the king's palace." (a) She shall see the king in his beauty. (b) There will be an open declaration of his love to her before all worlds. Duncan Macgregor, M.A.

1. Christ is the Father's delight. "I will make, "etc.

2. He is the church's theme —his name shall be remembered; and

3. He is heaven's glory, "Shall praise thee, "etc. G.R.

WORKS UPON THE FORTY-FIFTH PSALM

Exposition of Psalm XLV, in the works of JOHN BOYS, Dean of Canterbury. 1638. Folio edition, pages 920-931.

The Mystery of the Marriage Song, and Mutual Spiritual Embraces between Christ and his Spouse, opened as an Exposition with practical notes and observations on the whole Forty-fifth Psalm. By W. TROUGHTON, Minister of the Gospel. 1656.

In "Christ set forth in all types, figures, and obscure places of the Scripture, by RICHARD COORE, 1683, "there is an Exposition of this Psalm.

A Treatise of Solomon's Marriage; or, a Congratulation for the happie and hopeful Marriage betweene the most illustrious and Noble Prince, Fredericke the V. Count Palatine of Rhine...and the most gratious and excellent Princisse, the Lady Elizabeth, sole daughter unto the high and mighty Prince James, by the grace of God, King of Great Britain, France, and Ireland. Joyfully solemnized on the 14th day of February, 1612...(On Ps 45:10-16. By ANDREW WILLET.)

The Bride Royall; or, the Spirituall Marriage betweene Christ and his Church. Delivered by way of congratulation upon the happy and hopeful marriage betweene the two incomparable Princes, the Palsegrave, and the Ladie Elizabeth. In a sermon...By GEORGE WEBBE. 1613...(On Ps 45:13-15)

Psalm XLV applied to Messiah's First Advent, and Psalm XLV applied to Messiah's Second Advent, in pages 242-341, of The Anointed Saviour set forth as the Principal Object of Saving Faith. By the Rev. DAVID PITCAIRN. 1846.

Five Discourses on Christ in the Psalms. An Exposition of the second, forty-fifth and hundred and tenth Psalms. In a series of Discourses. By the Rev. GEORGE HARPUR, B.A. London: Wertheim, Macintosh, and Hunt. 1862.