Bible Commentaries

This psalm is entitled "To the chief Musician upon Shoshannim, for the sons of Korah, Maschil. A song of love." On the phrase" To the chief Musician," see the notes at the title to Psalm 4:1-8. The words "Upon Shoshannim" occur also, as a title, or part of a title, in Psalm 69; 80; and, in a different form, in the title to Psalm 60:1-12, "Shushan-eduth." The word Shoshan - שׁושׁן shôshân - occurs in 1 Kings 7:22, 1 Kings 7:26; Sol 2:16; Sol 4:5; Sol 5:13; Sol 6:2-3; Sol 7:2; and, in a modified form - שׁושׁנה shôshânnâh - in 2 Chronicles 4:5; Sol 2:1-2; Hosea 14:5; in all which it is rendered lily, or lilies. The word, therefore, probably means a lily; and then it came to denote, probably, a musical instrument that had a resemblance to a lily, or that was shaped like a lily. It is not known to what kind of musical instrument there is a reference, but it would seem probable that something like the trumpet or the cymbal was intended.

The special reference here would seem to be to the chief musician who presided over this part of the musical instruments employed in public worship - as it would seem not improbable that each of the different parts, as trumpets, horns, viols, harps, etc., would have a special leader. On the portion of the title, "for the sons of Korah," and on the word "Maschil," see the notes at the title to Psalm 42:1-11. The portion of the title, "A Song of Loves," would properly denote a song devoted to love, or in celebration of love; that is, in which love would be the main idea. The phrase "a lovely song," or "a charming song," as Gesenius renders it here, would not, it seems to me, express the meaning of the original. An author would hardly prefix such a title to a psalm himself, as indicating that the psalm had special beauty, or was especially adapted to please; and if we suppose that the titles were prefixed by some other person than the author, or by common usage, it would be difficult to see why such a title should be prefixed to this psalm rather than to many others. It has, indeed, great beauty; but so have very many of the rest. If we suppose, however, that the title was prefixed as indicating the general subject of the psalm, or as indicating the feelings of the author toward the main persons referred to in it, the title is eminently appropriate. In this sense the title would be proper whether we regard the psalm as having reference to the Messiah, or as an epithalamium - a bridal or marriage hymn.

The author of the psalm is wholly unknown, and nothing can be determined on the subject, unless it be supposed that the portion of the title "for the sons of Korah," or "of the sons of Korah," conveys the idea that it was the composition of one of that family. On that point, see the notes at the title to Psalm 42:1-11. That it may have been written by David no one can disprove, but there is no certain evidence that he was the author, and as his name is not mentioned, the presumption is that it is not his.

Very various opinions have been entertained in regard to the reference of the psalm, and the occasion on which it was composed. A very material question is, To whom does the psalm refer? And especially, Has it reference to the Messiah, and is it to be classed with the Messianic Psalms?

Nearly all the older Christian interpreters, without hesitation, suppose that it refers to the Messiah. This opinion has been held, also, by a large part of the modern interpreters of the Bible, among others by Michaelis, Lowth, Dathe, Rosenmuller (in his second edition), Hengstenberg, Tholuck, Professor Alexander. Many, however, have defended the opposite opinion, though they have not been agreed on the question to whom the psalm refers. Grotius, Dereser, and Kaiser suppose it to have been sung at the marriage of Solomon with a foreign princess, probably the daughter of the king of Egypt. Doederlein supposes the king whose praises are sung to be an Israelite. Augusti thinks that it was sung at the nuptials of a Persian king. This last opinion DeWette adopts.

On this question it may be remarked,

(1) There is no evidence that the psalm refers to David; and, indeed, from the psalm itself it is evident that it could not have such a reference. The term "O God" Psalm 45:6 could not be applied to him, nor the expression "Thy throne is forever and ever," ibid. In the life of David, moreover, there was no marriage with a foreign princess that would correspond with the statement here; and no occasion on which the "daughter of "Tyre" was present with a gift, Psalm 45:12.

(2) it seems equally clear that the psalm does not refer to Solmon. In addition to the considerations already suggested as reasons why it does not refer to David, and which are as applicable in the main to Solomon as to him, it may be added that Solomon was never a warlike prince, and was never distinguished for conquests. But the "hero" of the psalm is a warrior - a prince who goes forth to conquest, and who would be distinguished for his victories over the enemies of the king, Psalm 45:3-5.

(3) for stronger reasons still the Psalm cannot be supposed to refer to a Persian prince. Such a supposition is a mere conjecture, with not even the pretence that there are any historical facts that would justify such an application, and without even the suggestion as to a particular case to which it could be applicable. It is, moreover, wholly improbable that a nuptial ode designed to celebrate the marriage of a Persian king - a foreigner - would have been introduced into a book of sacred poetry among the Hebrews.

(4) The remaining opinion, therefore, is, that the psalm had original and exclusive reference to the Messiah. For this opinion the following reasons may be assigned:

(a) The authority of the New Testament. If the Bible is an inspired book, then one part of it may properly be regarded as an authoritative interpretation of another; or a statement in one part must be admitted to be proof of what is meant in another, since the entire book has one Author only - the Holy Spirit. But there can be no doubt that the author of the Epistle to the Hebrews meant to quote this psalm as having reference to the Messiah, or as containing an intended statement in regard to him which might be appealed to as proof that he was divine. Thus, in Hebrews 1:8-9, he quotes Psalm 45:6-7, of the psalm, "Thy throne, O God, is forever and ever," etc., in proof that the Son of God is superior to the angels. See the notes at the Epistle to the Hebrews, on the passage referred to, where this point is considered at length. There can be no doubt that the author of the Epistle to the Hebrews meant to quote the passage as having original reference to the Messiah; and his argument would have no force whatever on the supposition that the psalm had original reference to David, or to Solomon, or to a Persian prince.

(b) The testimony of tradition, or of early interpretation, is in favor of this supposition. Thus, the Chaldee Paraphrase Psalm 45:3 applies the psalm expressly, to the Messiah: "Thy beauty, king Messiah - משׁיחא מלכא malekâ' meshı̂yachâ' - is more excellent than the sons of men." This may not improperly be understood as representing the current opinion of the Hebrews at the time when the Chaldee interpretation was made, in regard to the design and reference of the psalm. The two eminent Jewish interpreters, Aben-Ezra and Kimchi, explain the psalm in the same manner, and may be supposed also to represent the prevailing mode of explaining it away among the Hebrews. On this point, also, the Epistle to the Hebrews may be referred to, as showing that such was the current explanation up to the time when that was written. I have referred to the fact that the author of that epistle quotes the psalm as an inspired man, and as thus furnishing the authority of inspiration in favor of this interpretation. I now refer to it as showing that this must have been the prevailing and well-understood opinion in regard to the design of the psalm. The author of the epistle was establishing by argument, not by authority, the claims of the Messiah to a rank above that of the angels. He made use of an argument which he evidently believed would have force among those who regarded the Old Testament as of divine origin. But the argument which he used, and on which he relied, would have no weight with those for whom he wrote unless they admitted that the psalm had reference to the Messiah, and that this point might be assumed without further proof. The fact, therefore, that he thus quotes and applies the psalm demonstrates that such was its current and admitted interpretation in his time.

(c) The internal evidence may be referred to. This will be further illustrated in the notes. At present it is necessary only to remark:

(1) That there are passages in this psalm which cannot be applied to any man - to any created being - and which can be applied only to one who may properly be called God, Psalm 45:6.

(2) The characteristics of the principal personage in the psalm are such as accurately describe the Messiah. These points will be illustrated in the notes.

(d) The psalm, on the supposition that it refers to the Messiah, is in accordance with a prevailing mode of writing in the Old Testament. See the notes at Hebrews 1:8; compare Introduction to Isaiah, Section 7; and Introduction to Psalm 40. It is to be remembered that the expectation of a Messiah was the special hope of the Jewish people. He is really the" hero" of the Old Testament - more so than Achilles is of the Iliad, or Aeneas of the Aeneid. The sacred poets were accustomed to employ their most magnificent imagery in describing him, that they might present him in every form that was beautiful in conception, and that would be gratifying to the pride and the hopes of the nation. Everything that is gorgeous and splendid in description is lavished upon him. And they were never under any apprehension of attributing to him too high a rank, too great perfection of moral character, or too wide an extent of dominion.

They freely applied to him language which would be a magnificent description of an earthly monarch; and the terms which usually denote splendid conquests, or a wide and permanent reign, are freely given to hint. Under this view, and in this style, this psalm was evidently composed; and although the language may have been taken from the magnificence of the court of David or Solomon, or even from the splendor of a Persian king, yet there can be no reason to doubt that the description is that of the Messiah, and not of David or Solomon, or any Persian prince. The writer in the psalm imagines to himself a magnificent and beautiful prince - a prince riding prosperously to his conquests; swaying a permanent scepter over a wide empire; clothed in rich and splendid vestments; eminently upright and pure; and scattering blessings on every hand. That prince was the Messiah. He describes the queen - the bride of such a prince - as attended by the daughters of kings; as clad in the gold of Ophir; as greatly beloved by the prince; as glorious in her appearance and character; as having on robes of wrought gold and raiment of needlework; as followed by a numerous retinue; and as brought to the king in his palace. That queen is the "bride of the Lamb" - the church. All this is in the magnificent style of the Orientals, but all accords with the custom of the sacred writers in speaking of the Messiah.

(e) It may be added that this is in harmony with the constant language of the sacred writers in the New Testament, who speak of the Messiah as the "husband" of the church, and of the church as his "bride." Compare the notes at Ephesians 5:23-32; notes at 2 Corinthians 11:2; notes at Revelation 21:2, notes at Revelation 21:9; notes at Revelation 22:17.

The proof, therefore, seems to me to be conclusive that the psalm had original and sole reference to the Messiah.

The contents of the psalm are as follows:

I. A statement of the purpose or design of the psalm. It is to speak of the things which the psalmist had meditated on respecting the "king;" some one in his view to whom that title was applicable, and whose praises he intended particularly to set forth Psalm 45:1.

II. A description of the king, Psalm 45:2-9.

(a) He is the fairest among people; distinguished for grace and beauty, Psalm 45:2.

(b) He is a warrior - a conqueror. He will go forth to conquest, and will be successful in overcoming his enemies, Psalm 45:3-5.

(c) His throne is the throne of God, and will endure forever, Psalm 45:6.

(d) His character is eminently righteous, Psalm 45:6-7.

(e) He is clad in robes of beauty; his garments are rich with perfumes; his attendants are the daughters of kings, Psalm 45:8-9.

III. A description of the queen, the bride, Psalm 45:9-17.

(a) She is clad in robes of gold - the gold of Ophir, Psalm 45:9.

(b) She is entreated to forget her own people, and her father's house - to become wholly devoted to him who had espoused her, assured that thus she would secure his heart, and be certain of his love, Psalm 45:10-11.

(c) She would be honored with the favor of the rich, and the attendance of foreign princesses, represented by the "daughter of Tyre;" Tyre, distinguished for wealth and splendor; Tyre, the representative of the commercial world, Psalm 45:12.

(d) The daughter of the king - the bride - is glorious and beautiful, as seen "within" her own palace or dwelling, Psalm 45:13.

(e) Her raiment is of wrought gold; of needlework of delicate finish and taste, Psalm 45:13-14.

(f) She is attended by virgins, her companions, who with her shall enter into the palace of the king, Psalm 45:14-15.

IV. An address to the king. He is to be honored by his children, who will be more to him than even his ancestors. His praise will spring from those children rather than from the luster and fame of his great progenitors. He will be remembered in all coming generations, and praised forever and ever, Psalm 45:16-17. See the notes at Psalm 45:16.

Such is the outline or substance of this exquisite specimen of sacred song - this very beautiful Hebrew ode. It must be apparent, I think, at once, that it cannot be applied with propriety to either David, or Solomon, or to a Persian prince. How far it is applicable to the Messiah and the church; to him as the bridegroom, and to the church as a bride - will be made apparent in the exposition of its particular words and phrases.

My heart is inditing - That is, I am engaged in inditing a good matter; though implying at the same time that it was a work of the heart - a work in which the heart was engaged. It was not a mere production of the intellect; not a mere work of skill; not a mere display of the beauty of song, but a work in which the affections particularly were engaged, and which would express the feelings of the heart: the result or effusion of sincere love. The word rendered is "inditing" - רחשׁ râchash - is rendered in the margin, boileth or bubbleth up. It means properly to boil up or over, as a fountain; and the idea here is that his heart boiled over with emotions of love; it was full and overflowing; it found expression in the words of this song. The Hebrew word does not occur elsewhere in the Bible.

A good matter - literally, a good word; that is, it was something which he was about to say which was good; something interesting, pure, important; not only a subject on which his heart was engaged, but also which was worthy of attention.

I speak of the things which I have made - literally, "I say my works to the king." That is, My work - that which I meditate and am about to compose - pertains to the king.

Touching the king - He is to be the main subject of my song. Compare the notes at Isaiah 5:1. If the remarks made in the introduction to the psalm are correct, then the "king" here referred to was the future Messiah - the great personage to whom all the writers of the Old Testament looked forward, and whose glory they were so anxious to see and to describe. Compare the notes at 1 Peter 1:10-12.

My tongue is the pen of a ready writer - Let my tongue in speaking of him be as the pen of a rapid writer. That is, let my tongue rapidly and freely express my thoughts and feelings. The word rendered "pen" - עט ‛êṭ - means a stylus, usually made of iron, used for the purpose of inscribing letters on lead or wax. See the notes at Job 19:24. The idea is that the psalmist's mind was full of his subject, and that he desired to express his thoughts in warm, free, gushing language - the language of overflowing emotion.

Thou art fairer than the children of men - That is, Thou art more fair and comely than men; thy comeliness is greater than that which is found among men. In other words, Thou art beautiful beyond any human standard or comparison. The language, indeed, would not necessarily imply that he was not a man, but it means that among all who dwell upon the earth there was none to be found that could be compared with him. The Hebrew word rendered "thou art fairer" - יפיפית yāpeyāpiytha - is a very unusual term. It is properly a reduplication of the word meaning "beautiful," and thus means to be very beautiful. It would be well expressed by the phrase "Beautiful - beautiful - art thou above the children of men." It is the language of surprise - of a sudden impression of beauty - beauty as it strikes at the first glance - such as the eye had never seen before. The impression here is that produced by the general appearance or aspect of him who is seen as king. Afterward the attention is more particularly directed to the "grace that is poured into his lips." The language here would well express the emotions often felt by a young convert when he is first made to see the beauty of the character of the Lord Jesus as a Saviour: "Beautiful; beautiful, above all men."

Grace is poured into thy lips - The word here rendered "is poured" means properly to pour, to pour out as liquids - water, or melted metal: Genesis 28:18; 2 Kings 4:4. The meaning here is, that grace seemed to be spread over his lips; or that this was strikingly manifest on his lips. The word grace means properly favor; and then it is used in the general sense of benignity, kindness, mildness, gentleness, benevolence. The reference here is to his manner of speaking, as corresponding with the beauty of his person, and as that which particularly attracted the attention of the psalmist: the mildness; the gentleness; the kindness; the persuasive eloquence of his words. It is hardly necessary to remark that this, in an eminent degree, was applicable to the Lord Jesus. Thus if is said Luke 4:22, "And all bare him witness, and wondered at the gracious words which proceeded out of his mouth." So John 7:46 : "Never man spake like this man." See also Matthew 7:29; Matthew 13:54; Luke 2:47.

Therefore God hath blessed thee for ever - In connection with this moral beauty - this beauty of character - God will bless thee to all eternity. Since he has endowed thee with such gifts and graces, he will continue to bless thee, forever. In other words, it is impossible that one who is thus endowed should ever be an object of the divine displeasure.

Gird thy sword upon thy thigh - That is, Arm or prepare thyself for battle and conquest. The Messiah is introduced here as a conquering king; as about to go forward to subdue the nations to himself; as about to set up a permanent kingdom.

O most mighty - That is, Hero; Warrior; Conqueror.

With thy glory and thy majesty - With the glory and majesty appropriate to thee; or which properly belong to thee. This is at the same time the expression of a wish on the part of the author of the psalm, and a prophetic description. The psalmist desired that he would thus go forth to the conquest of the world; and saw that he would do it. Compare Psalm 45:5-6. It is needless to remark that this is easily and naturally applicable to the Messiah - the Lord Jesus - as going forth for the subjugation of the world to the authority of God. Compare 1 Corinthians 15:25, 1 Corinthians 15:28. See also, in reference to the figure used here, Isaiah 49:2; Hebrews 4:12; Revelation 1:16; Revelation 19:15.

And in thy majesty ride prosperously - Margin, "Prosper thou, ride thou." The majesty here referred to is the glory or magnificence which became a prince of such rank, and going forth to such deeds. The prayer is, that he would go forth with the pomp and glory becoming one in that station. The word used here, rendered in the margin, "prosper thou," means properly to go over or through, to pass over, and may be correctly rendered here, pass on; that is, move forward to conquest. The word "ride" refers to the way in which warriors usually went forth to conquest in a chariot of war. The idea is that of one caparisoned for war, and with the glory appropriate to his rank as king, going forth to victory. This language is such as is often employed in the Scriptures to describe the Messiah as a conquering king.

Because of truth - On account of truth; or in the cause of truth. That is, the great purpose of his conquests would be to establish a kingdom based on truth, in contradistinction from the existing kingdom of darkness as based on error and falsehood. The "object" of his conquests was to secure the reign of truth over the minds of people. Compare John 18:37.

And meekness and righteousness - literally, "humility-righteousness;" or, humble right. It would be a kingdom or a conquest of righteousness," not" established, as most kingdoms are, by pride and arrogance and mere power, but a dominion where humility, meekness, gentleness would be at the foundation - that on which the whole superstructure would be reared. Its characteristic would be righteousness or justice - a righteousness and justice, however, not asserted and established by mere power, or by the pride of conquest, but which would be established and maintained by meekness or gentleness: a kingdom not of outward pomp and power, but the reign of the gentle virtues in the heart.

And thy right hand - The instrument of martial power and success; that which, in war, wields the sword and the spear. "Shall teach thee." Shall guide thee, or lead thee to the performance of terrible things.

Terrible things - Fearful deeds; things that are suited to excite astonishment or wonder. They were such things as would be regarded as distinguished achievements in war, indicating extraordinary valor; such conquests as would strike the world with amazement. We have here, therefore, a description of the Messiah as going forth to the great conquest of the world; and at the same time we have this intimation of the nature of his kingdom, that however great the "power" which would be exerted in securing its conquests, it would be founded on "truth:" it would be a kingdom where righteousness would prevail, and whose essential characteristic would be gentleness and peace.

Thine arrows are sharp in the heart ... - literally, "Thine arrows are sharp - the people under thee shall fall - in the heart of the enemies of the king." The process of "thought" in the verse seems to be this: First. The "arrows" are seen as sharp or penetrating. Second. The "people" are seen falling as those arrows are shot forth. Third. It is seen that those who fall are the "enemies of the king," and that the arrows have pierced the "heart." The word "sharp" is applied to the arrows as denoting that they were adapted to "pierce." Sometimes arrows are blunted, or with a thick head, rather adapted to smite with force than to wound by penetrating. The bow and the arrow were common instruments in ancient wars, and were mainly used by those who went forth to battle in a chariot. Compare 1 Kings 22:34; 2 Kings 9:21-24. As pertaining to the Messiah, the reference here is, of course, to the "truth," and to the power of that truth in penetrating the hearts of people. Compare the notes at Hebrews 4:12.

In the heart of the king's enemies - That is, the "truths" stated by the Messiah, the conquering king, would penetrate deep into the soul, and slay the sinner, the enemy of the king, that is, of the Messiah. The idea is, that truth would produce an effect in regard to the hopes of the sinner - his self-confidence - his life "as" a sinner - like that which the arrow does when it penetrates the heart. Compare Romans 7:9 : "For I was alive without the law once, but when the commandment came, sin revived and I died." See also the notes at Romans 7:10-11.

Whereby the people fall under thee - As the effect of the arrows; as the effect of truth. The representation is that of victory. As here represented, it is the victory of truth; a conquest by subjecting people to the authority and reign of God.

Thy throne, O God, is forever and ever - This passage is quoted by the author of the Epistle to the Hebrews in proof that the Messiah is exalted above the angels, and it is, beyond all question, adduced by him as having original reference to the Messiah. See the passage explained at length in the notes at Hebrews 1:8. I do not perceive, after an interval of nearly twenty years since those notes were written, that it is necessary to alter or to add anything to what is there said in explanation of the passage. It is undoubtedly an address to the "king" here referred to as God - as one to whom the name "God" - אלהים 'Elohiym - may be properly applied; and, as applied to the Messiah by the author of the Epistle to the Hebrews, it clearly proves that Christ is Divine.

Thou lovest righteousness ... - See this verse explained in the notes at Hebrews 1:9, where it is applied to the Messiah. The word "God" is rendered in the margin "O God"; "O God, thy God, hath anointed thee," etc. According to this construction, the thought would be carried on which is suggested in Psalm 45:6, of a direct address to the Messiah as God. This construction is not necessary, but it is the most obvious one. The Messiah - the Lord Jesus - though he is described as God himself (John 1:1, et al.), yet addresses God as "his" God, John 20:17. As Mediator, as appearing in human form, as commissioned to perform the work of redemption, and to subdue the world to the divine authority, it was proper thus to address his Father as "his" God, and to, acknowledge Him as the source of all authority and law.