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英文原文
This psalm is an illustrious prophecy of Messiah the Prince: it is all over gospel, and points at him only, as a bridegroom espousing the church to himself and as a king ruling in it and ruling for it. It is probable that our Saviour has reference to this psalm when he compares the kingdom of heaven, more than once, to a nuptial solemnity, the solemnity of a royal nuptial, Mt 22:2,25:1. We have no reason to think it has any reference to Solomon's marriage with Pharaoh's daughter; if I thought that it had reference to any other than the mystical marriage between Christ and his church, I would rather apply it to some of David's marriages, because he was a man of war, such a one as the bridegroom here is described to be, which Solomon was not. But I take it to be purely and only meant of Jesus Christ; of him speaks the prophet this, of him and of no other man; and to him (Ps 45:6,7) it is applied in the New Testament (Heb 1:8), nor can it be understood of any other. The preface speaks the excellency of the song, Ps 45:1. The psalm speaks, I. Of the royal bridegroom, who is Christ. 1. The transcendent excellency of his person, Ps 45:2. 2. The glory of his victories, Ps 45:3-5. 3. The righteousness of his government, Ps 45:6,7. 4. The splendour of his court, Ps 45:8,9. II. Of the royal bride, which is the church. 1. Her consent gained, Ps 45:10,11. 2. The nuptials solemnized, Ps 45:12-15. 3. The issue of this marriage, Ps 45:16,17. In singing this psalm our hearts must be filled with high thoughts of Christ, with an entire submission to and satisfaction in his government, and with an earnest desire of the enlarging and perpetuating of his church in the world.
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Nuptial Song; Glories of the Messiah
简体中文
婚姻之歌；弥赛亚的荣耀
交与伶长，调用「百合花」。可拉后裔的训诲诗，又称「爱慕歌」。
¹ 我心里涌出美辞；论到我为王所作的事，我的舌头是快手笔。
² 你比世人更美；在你嘴里满有恩惠；所以神赐福给你，直到永远。
³ 大能者啊，愿你的腰间佩刀，大有荣耀和威严。
⁴ 为真理、谦卑、公义赫然坐车前往，无不得胜；你的右手必教你奇异可畏的事。
⁵ 你的箭锋快，射中王仇敌的心；万民仆倒在你以下。
有人认为标题中的「百合花」指一种六弦的乐器；有人按其本意解作百合花或玫瑰花——这些花在婚礼仪式中大概与其他花朵一同散布；如此便很可以应用在自称为「沙仑的玫瑰花、谷中的百合花」的基督身上（歌2:1）。这是一首「爱慕歌」，论到基督与他教会之间的圣爱。这是一首「良人」的歌，是为童女——新妇的同伴（诗45:14）——预备要唱的。跟随羔羊在锡安山上的童女群，据说要「唱新歌」（启14:3-4）。
一、序言（诗45:1）所论的，1. 题目的尊贵。这是「美辞」，像诗歌这样动人的艺术若被用以论劣题实在可惜。这是「论到……为王」——论到王耶稣，并他的国与治理。注意，凡论基督的便是论美辞——再没有题目比这更崇高、更丰富、更有果效、更有益处，也更合宜我们；可惜这美辞不更是我们谈论的题目，实在羞愧。2. 处理的卓越。这首歌是用口所承认、心中所信的，论到基督与他的教会。（1）题目被好好消化，正合其当：「我心里涌出美辞」，或许是指那将本诗默示给大卫的预言之灵——那曾在众先知里面的「基督的灵」（彼前1:11）。但也可应用到他心中敬虔的默想与情感，口因心的丰盛而发言。论到基督的事，我们当以一切可能的严肃、以固定的思想与圣洁之爱的火去思念，尤其是当我们要论到这些事之时。我们那时论基督与属神之事论得最好，便是从那已被温暖、已被感动的心中而论；我们也不可轻率论基督的事，当事先好好权衡所要说的，免得说得不当。见传5:2。（2）表达得当：「我要论到我为王所作的事」。他要表达自己，〔1〕尽最大的清楚，如同自己明白、又受感动于所论之事的人。不是说：「我要论到从别人那里所听的事」——那是背书；而是说：「我要论到我自己所研读的事」。注意，神在我们灵魂里所成之事，正如他为灵魂所成之事一样，我们都当向人述说（诗66:16）。〔2〕尽最大的欢欣、自由与流畅：「我的舌头如快手笔」，每一字都受我心引导，如笔受手引导。我们称先知为圣经的「笔者」，其实他们不过是笔。最精巧的辩论家、最雄辩的演说家，他的舌头也不过是神借以书写自己所悦之物的笔。若有人写不利于我们的话，我们何必怪笔？若有人写有利于我们的话，又何必拜笔？大卫不仅说他想论基督，更把它写下，好叫它传得更广、存得更久。他的舌如快手笔，一字不漏。当心里涌出美辞之时，舌便当如「快手笔」，将其留于记录。
二、在这些经节里，主耶稣被表明为，
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在他自己里面最为美丽可爱。这是一首婚礼之歌；所以基督那超绝的优越，借王室新郎的华美来表明（诗45:2）：「你比世人更美」，比他们任何一个都美。他（诗45:1）说要论到王，却立刻转向他说话。凡对基督有景仰爱慕的人，都乐于就近他、告诉他。如此我们必须承认我们的信——我们看见他的华美；又承认我们的爱——我们因这华美喜悦：「你美，你比世人更美。」注意，主耶稣在他自己里面、并在一切信者的眼中，比世人更可爱可悦。主耶稣之美——无论作为神、作为中保——远超人性普遍的美，也远超最可悦、最优秀之人所赋有的美；基督里吸引我们爱的，比任何受造者中所有、所能有的更多。我们的良人超乎万良人。这下面世界的美与诱惑，有引我们心远离基督之险，所以我们必须明白他何等胜过这一切，又何等更配得我们的爱。
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作为天上的宠儿。他「比世人更美」，因为神为他所作的，比他为任何世人所作的更多；他对世人一切的恩慈，都是为他缘故，并借他的手、借他的口而传。1. 他有恩典，他是为我们而有的：「你嘴里满有恩惠」。借他的话、他的应许、他的福音，神向我们所怀的好意得以显明，神在我们里面所开始所成全的善工也得以成就。他从神领受了一切恩典——一切足以使他合格承担中保职分之工与任的恩赐——好叫我们从他的丰满里领受（约1:16）。这恩典不仅倾入他心，作他自己的力量与鼓励，更倾入他的嘴唇，使他能借他口中的话——普遍而言，并借他口亲嘴——对个别信徒，传达圣洁与安慰。从这倾入他嘴里的恩典，发出那众人希奇的「恩言」（路4:22）。恩典的福音倾入他嘴里；因为福音「起先是主亲自讲的」，我们从他领受。他有永生之道。「预言的灵放在你嘴里」（迦勒底文如此）。2. 他有福，他是为我们而有的福。「所以——因为你是神恩典为世人益处而立的大受托者——『神赐福给你，直到永远』」，使你成为永远的福，叫地上万国都必因你得福。神赐他恩典之处，也必赐他福。我们在基督耶稣里借着属灵的福气蒙福（弗1:3）。
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作为胜过一切仇敌的。这位王室新郎是战士，他的婚礼不 exempt 他脱离战场（正如律法所允许的，申24:5）；不，他的婚礼带他到战场，因为要借着刀剑把他的新妇从被掳中救出来，要征服她、又为她征服，然后娶她。此处我们看见，
（1）他备战的装备（诗45:3）：「大能者啊，愿你的腰间佩刀！」神的道是圣灵的剑。借那道的应许及其中的恩典，人被感甘心顺服耶稣基督，成为他忠诚的子民；借那道的威吓及其按之而施的审判，那顽抗基督的人终必被降伏、被毁。借基督的福音，许多犹太人和外邦人被改变；至终犹太国因他们对福音不可调和的敌挡，照着福音的预言而被毁灭；异教也被完全废除。此处佩在基督腰间的剑，正是那说从他口中出来的剑（启19:15）。当福音被差遣传给万民之时，我们的救赎主便「腰间佩刀」。
（2）他出师这场圣战：「大有荣耀和威严」，正如一位大君王以丰盛的排场与威仪出征——他的刀、他的荣耀、他的威严。在他的福音中，他显得超然伟大与卓越、光明而有福，是父所加给他的尊荣威严。基督——无论在他的位格上、在他的福音中——都没有外在的荣耀或威严，没有可迷人之处（因他「无佳形美容」），也没有可畏之处，因为他「取了奴仆的形像」；那全是属灵的荣耀、属灵的威严。「信而得救」这话里既有如此恩典、因此有荣耀；「不信必被定罪」这话里既有如此可畏、因此有威严，以至我们可以正当地说：在这些话所总括的福音之车上，救赎主以荣耀威严而出。「为真理……赫然坐车前往，无不得胜」（诗45:4）。「求你亨通，求你前往」。这话表明父的应许——他必照「耶和华所喜悦的事」亨通，他必「与强盛的分掳物」，作为他受苦的报偿。凡神说「要亨通」的，必亨通（赛52:10-12）。这话也表明他朋友的祝愿，祈愿他在引人归向他、并毁灭一切背叛他的黑暗权能上亨通。「愿你的国降临；继续前行，亨通。」
（3）他所从事的光荣事业——「为真理、谦卑、公义」——这些在人中间几乎已被淹没丧失，基督来要恢复挽救。〔1〕福音本身就是「真理、谦卑、公义」；它借着真理与公义的权能发令；因为基督教显然以此二者为侧，却要借谦卑温柔来推广（林前4:12-13，提后2:25）。〔2〕基督在其中以他的「真理、谦卑、公义」显现，这些便是他的荣耀与威严，他必因这些亨通。人因见他为真而信他，因见他为谦卑而学他（太11:29——基督的温柔大有能力，林后10:1），又因见他为公义、按公正治理而顺服他。〔3〕福音在人心中一经得胜，便在其中设立「真理、谦卑、公义」——以真理之光纠正其错谬，以谦卑之能节制其情欲，以公义之律治理其心其行。基督来，借在人中间设立他的国，将这些荣耀归还给堕落的世界，又维护他之下那些公正合法的统治者的事业——他们曾被错谬、恶毒、不义所废。
（4）他出征的成功：「你的右手必教你奇异可畏的事」；你必经历一种奇妙的神圣能力随你的福音而使之得胜，其效果将是可畏的事。〔1〕为要使人归正归服，必须行可畏的事；心必被刺，良心必被惊动，主的恐惧必为他安慰开路。这是借基督的右手所作成的。保惠师必继续作成（约16:8）。〔2〕在征服阴间之门及其支持者、在毁灭犹太教与异教上，必行可畏的事，使「人吓得魂不附体」（路21:26），使伟人与众军长呼求「山岩倒在我们身上」（启6:15）。下一节描述这些可畏之事（诗45:5）：「你的箭锋快，射中王仇敌的心」。第一，那些本性为仇敌的，便这样受伤，为要被制服、被和好。责罪之信如弓上的箭，锋利地刺入所附之心，使人仆倒在基督之下，顺服他的法度与治理。凡如此跌在这石头上的，必被摔碎（太21:44）。第二，那些执意作仇敌的，便这样受伤，为要被毁灭。神可畏的箭锋利地刺入他们心，使他们仆倒在他之下，作他的脚凳（诗110:1）。那些不愿他作王管辖他们的，必被带出来在他面前杀了（路19:27）；那些不肯服他金权杖的，必被他铁杖打得粉碎。
英文原文
Nuptial Song; Glories of the Messiah
To the chief musician upon Shoshannim, for the sons of Korah, Maschil. A song of loves.
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, So 2:1. It is a song of loves, concerning the holy love that is between Christ and his church. It is a song of the well-beloved, the virgins, the companions of the bride (Ps 45:14), prepared to be sung by them. The virgin-company that attend the Lamb on Mount Zion are said to sing a new song, Re 14:3,4.
I. The preface (Ps 45:1) speaks, 1. The dignity of the subject. It is a good matter, and it is a pity that such a moving art as poetry should every be employed about a bad matter. It is touching the King, King Jesus, and his kingdom and government. Note, Those that speak of Christ speak of a good matter, no subject so noble, so copious, so fruitful, so profitable, and so well-becoming us; it is a shame that this good matter is not more the matter of our discourse. 2. The excellency of the management. This song was a confession with the mouth of faith in the heart concerning Christ and his church. (1.) The matter was well digested, as it well deserved: My heart is inditing it, which perhaps is meant of that Spirit of prophecy that dictated the psalm to David, that Spirit of Christ which was in the prophets, 1Pe 1:11. But it is applicable to his devout meditations and affections in his heart, out of the abundance of which his mouth spoke. Things concerning Christ ought to be thought of by us with all possible seriousness, with fixedness of thought and a fire of holy love, especially when we are to speak of those things. We then speak best of Christ and divine things when we speak from the heart that which has warmed and affected us; and we should never be rash in speaking of the things of Christ, but weigh well beforehand what we have to say, lest we speak amiss. See Ec 5:2. (2.) It was well expressed: I will speak of the things which I have made. He would express himself, [1.] With all possible clearness, as one that did himself understand and was affected with the things he spoke of. Not, "I will speak the things I have heard from others," that is speaking by rote; but, "the things which I have myself studied." Note, What God has wrought in our souls, as well as what he has wrought for them, we must declare to others, Ps 66:16. [2.] With all possible cheerfulness, freedom, and fluency: "My tongue is as the pen of a ready writer, guided by my heart in every word as the pen is by the hand." We call the prophets the penmen of scripture, whereas really they were but the pen. The tongue of the most subtle disputant, and the most eloquent orator, is but the pen with which God writes what he pleases. Why should we quarrel with the pen if bitter things be written against us, or idolize the pen if it write in our favour? David not only spoke what he thought of Christ, but wrote it, that it might spread the further and last the longer. His tongue was as the pen of a ready writer, that lets nothing slip. When the heart is inditing a good matter it is a pity but the tongue should be as the pen of a ready writer, to leave it upon record.
II. In these verses the Lord Jesus is represented,
1. As most beautiful and amiable in himself. It is a marriage-song; and therefore the transcendent excellencies of Christ are represented by the beauty of the royal bridegroom (Ps 45:2): Thou art fairer than the children of men, than any of them. He proposed (Ps 45:1) to speak of the King, but immediately directs his speech to him. Those that have an admiration and affection for Christ love to go to him and tell him so. Thus we must profess our faith, that we see his beauty, and our love, that we are pleased with it: Thou are fair, thou art fairer than the children of men. Note, Jesus Christ is in himself, and in the eyes of all believers, more amiable and lovely than the children of men. The beauties of the Lord Jesus, as God, as Mediator, far surpass those of human nature in general and those which the most amiable and excellent of the children of men are endowed with; there is more in Christ to engage our love than there is or can be in any creature. Our beloved is more than another beloved. The beauties of this lower world, and its charms, are in danger of drawing away our hearts from Christ, and therefore we are concerned to understand how much he excels them all, and how much more worthy he is of our love.
2. As the great favourite of heaven. He is fairer than the children of men, for God has done more for him than for any of the children of men, and all his kindness to the children of men is for his sake, and passes through his hands, through his mouth. (1.) He has grace, and he has it for us; Grace is poured into thy lips. By his word, his promise, his gospel, the good-will of God is made known to us and the good work of God is begun and carried on in us. He received all grace from God, all the endowments that were requisite to qualify him for his work and office as Mediator, that from his fulness we might receive, Joh 1:16. It was not only poured into his heart, for his own strength and encouragement, but poured into his lips, that by the words of his mouth in general, and the kisses of his mouth to particular believers, he might communicate both holiness and comfort. From this grace poured into his lips proceeded those gracious words which all admired, Lu 4:22. The gospel of grace is poured into his lips; for it began to be spoken by the Lord, and from him we receive it. He has the words of eternal life. The spirit of prophecy is put into thy lips; so the 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 1:3.
3. As victorious over all his enemies. The royal bridegroom is a man of war, and his nuptials do not excuse him from the field of battle (as was allowed by the law, De 24:5); nay, they bring him to the field of battle, for he is to rescue his spouse by dint of sword out of her captivity, to conquer her, and to conquer for her, and then to marry her. Now we have here,
(1.) His preparations for war (Ps 45:3): Gird thy sword upon thy thigh, O Most Mighty! The word of God is the sword of the Spirit. By the promises of that word, and the grace contained in those promises, souls are made willing to submit to Jesus Christ and become his loyal subjects; by the threatenings of that word, and the judgments executed according to them, those that stand it out against Christ will, in due time, be brought down and ruined. By the gospel of Christ many Jews and Gentiles were converted, and, at length, the Jewish nation was destroyed, according to the predictions of it, for their implacable enmity to it; and paganism was quite abolished. The sword here girt on Christ's thigh is the same which is said to proceed out of his mouth, Re 19:15. When the gospel was sent fort to be preached to all nations, then our Redeemer girded his sword upon his thigh.
(2.) His expedition to this holy war: He goes forth with his glory and his majesty, as a great king takes the field with abundance of pomp and magnificence—his sword, his glory, and majesty. In his gospel he appears transcendently great and excellent, bright and blessed, in the honour and majesty which the Father had laid upon him. Christ, both in his person and in his gospel, had nothing of external glory or majesty, nothing to charm men (for he had no form nor comeliness), nothing to awe men, for he took upon him the form of a servant; it was all spiritual glory, spiritual majesty. There is so much grace, and therefore glory, in that word, He that believes shall be saved, so much terror, and therefore majesty, in that word, He that believes shall not be damned, that we may well say, in the chariot of that gospel, which these words are the sum of, the Redeemer rides forth in glory and majesty. In thy majesty ride prosperously, Ps 45:4. Prosper thou; ride thou. This speaks the promise of his Father, that he should prosper according to the good pleasure of the Lord, that he should divide the spoil with the strong, in recompence of his sufferings. Those cannot but prosper to whom God says, Prosper, Isa 52:10-12. And it denotes the good wishes of his friends, praying that he may prosper in the conversion of souls to him, and the destruction of all the powers of darkness that rebel against him. "Thy kingdom come; Go on and prosper."
(3.) The glorious cause in which he is engaged—because of truth, and meekness, and righteousness, which were, in a manner, sunk and lost among men, and which Christ came to retrieve and rescue. [1.] The gospel itself is truth, meekness, and righteousness; it commands by the power of truth and righteousness; for Christianity has these, incontestably, on its side, and yet it is to be promoted by meekness and gentleness, 1Co 4:12,13, 2Ti 2:25. [2.] Christ appears in it in his truth, meekness, and righteousness, and these are his glory and majesty, and because of these he shall prosper. Men are brought to believe on him because he is true, to learn of him because he is meek, Mt 11:29 (the gentleness of Christ is of mighty force, 2Co 10:1), and to submit to him because he is righteous and rules with equity. [3.] The gospel, as far as it prevails with men, sets up in their hearts truth, meekness, and righteousness, rectifies their mistakes by the light of truth, controls their passions by the power of meekness, and governs their hearts and lives by the laws of righteousness. Christ came, by setting up his kingdom among men, to restore those glories to a degenerate world, and to maintain the cause of those just and rightful rulers under him that by error, malice, and iniquity, had been deposed.
(4.) The success of his expedition: "Thy right hand shall teach thee terrible things; thou shalt experience a wonderful divine power going along with thy gospel, to make it victorious, and the effects of it will be terrible things." [1.] In order to the conversion and reduction of souls to him, there are terrible things to be done; the heart must be pricked, conscience must be startled, and the terrors of the Lord must make way for his consolations. This is done by the right hand of Christ. The Comforter shall continue, Joh 16:8. [2.] In the conquest of the gates of hell and its supporters, in the destruction of Judaism and Paganism, terrible things will be done, which will make men's hearts fail them for fear (Lu 21:26) and great men and chief captains call to the rocks and mountains to fall on them, Re 6:15. The next verse describes these terrible things (Ps 45:5): Thy arrows are sharp in the heart of the king's enemies. First, Those that were by nature enemies are thus wounded, in order to their being subdued and reconciled. Convictions are like the arrows of the bow, which are sharp in the heart on which they fasten, and bring people to fall under Christ, in subjection to his laws and government. Those that thus fall on this stone shall by broken, Mt 21:44. Secondly, Those that persist in their enmity are thus wounded, in order to their being ruined. The arrows of God's terrors are sharp in their hearts, whereby they shall fall under him, so as to be made his footstool, Ps 110:1. Those that would not have him to reign over them shall be brought forth and slain before him (Lu 19:27); those that would not submit to his golden sceptre shall be broken to pieces by his iron rod.
6-9
Majesty and Glory of Christ
简体中文
基督的威严与荣耀
⁶ 神啊，你的宝座永永远远；你国的权杖是公平的权杖。
⁷ 你喜爱公义，恨恶罪恶；所以神，就是你的神，用喜乐油膏你，胜过膏你的同伴。
⁸ 你的衣服都有没药、沉香、肉桂的香气；象牙宫中有丝弦乐器的声音，使你欢喜。
⁹ 君王的女儿在你尊贵妇女之中；王后佩戴俄斐金饰站在你右边。
我们在此看见那位皇家新郎以审判充满他的宝座，并以华美维持他的朝廷。
一、他以审判充满他的宝座。在此是神父对子说：神啊，你的宝座永永远远——如希伯来书 1:8-9 所示，那里引用这话，证明他是神，并有比天使更尊贵的名。这位中保是神，否则他既不能作中保的工，也不配戴中保的冠冕。关于他的治理，请看：1. 其永远性：永永远远。它要在地上经过时间的各世代长存，任凭阴间的门怎样敌挡；并在其福分与功效之中，它必如天之日长久，与永恒之线本身并行。甚至到那时，救赎主的荣耀，并救赎之人的福分，或许仍在不断无限的进程之中；因为所应许的不仅是他的政权，更是他的政权与平安必加增无穷（赛 9:7）；即使当国交与父神之时（林前 15:24），救赎主的宝座仍要继续。2. 其公正：你国的权杖——你治理的施行——是公平的，完全照着神永恒的旨意与心意，那是善恶永恒的法则与理据。基督无论作什么，都不亏负他任何子民，反倒使受屈的人得着申冤：他喜爱公义，恨恶罪恶（诗 45:7）。他自己喜爱行公义，恨恶行罪恶；他又喜爱那行公义的人，恨恶那行罪恶的人。借他生活的圣洁、他死的功劳、他福音的大旨，他已显明他喜爱公义（因为借他的榜样、他的赎价、他的命令，他引进了永远的义），又显明他恨恶罪恶，因为神对罪的恨恶从未像在基督受苦之时如此显著地显出。3. 其确立与升高：所以神，就是你的神（基督作中保，称神为他的神，约 20:17——因奉他差遣，又作那被接入他约中之人的元首），用喜乐油膏你。所以——就是说：（1）「为着你这公义的治理，神已经把他的灵——那神圣的膏抹——赐给你，使你有资格承担你的工作」（赛 61:1）：主耶和华的灵在我身上，因为耶和华用膏膏我。神所召他去作的，他便装备他去作（赛 11:2）。圣灵称为喜乐油，因为基督在推进他的工作时心中所充满的喜乐。他被圣灵膏抹，胜过一切与他同受膏的——胜过一切受膏的，无论是祭司或君王。（2）「作为对你为推进公义、除灭罪恶所作所受之苦的报偿，神用喜乐油膏你——把你带入你升高之境的一切尊荣与一切喜乐之中。」因为他自卑，神将他升为至高（腓 2:8-9）。用油膏他，表明他被升到的权能与荣耀；他被赋予弥赛亚的一切尊严与权柄。用喜乐油膏他，表明那摆在前面的喜乐——他的高升如此表达（来 12:2）——既在他父面光之中（徒 2:28），也在他工作的成功之中——他必看见自己劳苦的功效，便心满意足（赛 53:11）。他被膏抹胜过一切与他同受膏的——胜过一切信徒，他们是他的弟兄，也有分于受膏——他们受膏是按度量，他是没有限量地受膏。但使徒引用这话，为要证明他超越天使（来 1:4、9）。罪人得救是天使的喜乐（路 15:10），更是神子的喜乐。
二、他以华美壮丽维持他的朝廷。1. 他所穿的朝服被人注意到——不是因为其华美（那可能叫观者心生敬畏），而是因为其悦人，并其所薰之馨香（诗 45:8）：都有没药、沉香、肉桂的香气（就是那喜乐油，他和他的衣服都被其膏抹）：这些是神所定的圣膏油的成分之一，与之相似的不得为俗用而制（出 30:23-24）；那是预表我们信仰的大祭司基督所受圣灵之膏抹，所以此处似乎正是指此。这些美膏的馨香——他的恩典与安慰——吸引人归他（歌 1:3-4），并使他在信的人 为宝贵（彼前 2:7）。2. 他的皇家宫殿被称为象牙宫——那是当时所算为最华美的。我们读到亚哈造了一座象牙宫（王上 22:39）。上头光明的居所就是那些象牙宫——基督与信徒一切喜乐都从那里来，在那里他们也要永远完全在其中；因为借着这些宫，他被欢喜，凡属他的也与他一同欢喜；因为他们要进入主的喜乐之中。3. 他朝廷的华美显出极亮的光辉。在朝廷公开露面之时，当其华美展示之时，没有什么比贵妇的华丽更增添其光辉的了——此处正是以此为喻（诗 45:9）。（1）个别的信徒在此被比作朝廷中的贵妇，穿着华服以尊荣君王：君王的女儿在你尊贵妇女之中——她们的容貌、仪态、装饰，我们可凭其出身高贵而推想胜过一切别的女子。一切真信徒都是从上头生的；他们是万王之王的孩子。他们日日以祷告赞美侍立在主耶稣的宝座前——这实在是他们的尊荣，他也乐意以此为他的尊荣。把君王的女儿列入他的尊贵妇女——后宫女官——之中，暗示那些君王当向他进贡、依附于他，所以也认为让自己的女儿侍奉他乃是高升。（2）由这些个别信徒所构成的全体教会，在此被比作王后自己——就是王后，他与她借着永远的约聘定归己。她站在他的右边——亲近他，又从他得尊荣——身穿最华美的服饰，佩戴俄斐金饰，穿着金线织成的衣服，或戴着金链并别的金饰。这就是新妇，羔羊的妻，她的恩典——就是她的装饰——因其纯洁被比作细麻衣，又白又洁（启 19:8），在此因其贵重被比作俄斐的金子；因为我们所得的救赎，并我们所得的装饰，都不是出于必朽坏的物，乃是借着神儿子的宝血。
英文原文
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 1:8,9, 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 9:7); even when the kingdom shall be delivered up to God even the Father (1Co 15:24) 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, Ps 45:7. 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, Joh 20:17, 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 61:1. 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 11:2. 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, Php 2:8,9. 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 12:2) both in the light of his Father's countenance (Ac 2:28) and in the success of his undertaking, which he shall see, and be satisfied, Isa 53:11. 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 1:4,9. The salvation of sinners is the joy of angels (Lu 15:10), 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 (Ps 45:8): 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 (Ex 30:23,24), 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 (So 1:3,4) and makes him precious to believers, 1Pe 2:7. 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, 1Ki 22:39. 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, Ps 45:9. (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 (Re 19:8), 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.
10-17
The Glory of the Church
简体中文
教会的荣耀
¹⁰ 女子啊，你要听，要想，要侧耳而听；你的百姓和你的父家，你也当记念不及； ¹¹ 王就羡慕你的美貌；因为他是你的主，你当敬拜他。 ¹² 推罗的女子必带着礼物前来；民中的富足人也必如此求你的恩。 ¹³ 王女在宫里，极其荣华；她的衣服是用金线绣的。 ¹⁴ 她要穿锦绣的衣服，被引到王前；随从她的陪伴童女，也要被带到你面前。 ¹⁵ 她们要欢喜快乐被引导；她们要进入王宫。 ¹⁶ 你的子孙要接续你的列祖；你要立他们在全地作首领。 ¹⁷ 我必叫你的名被万代记念；所以万民要永永远远称谢你。
本诗的后半部是对王后的发言，她站在新郎王的右边。神曾对儿子说：「你的宝座是永永远远的」，又在此对教会——因她与儿子订婚之故，称她为他的「女儿」——说这些话。
一、他告诉她所期望于她的本分——凡与主耶稣发生关系的人都当考量这些本分：「女子啊，你要听，要想，要侧耳而听」——意即顺服你订婚的条件，并情愿遵行。这是从神的话得益处的方法。「凡有耳可听的，就应当听」，应当殷勤地听；那听的，要想，并郑重衡量；那想的，要侧耳，并服从所陈明之事的力量。这里所要求的是什么呢？1. 她必须舍弃其他一切。（1）这是她订婚的律法：「你的百姓和你的父家，你也当记念不及」——按着婚姻的律法。不要保留你从前对他们的爱情，也不要贪图再归回他们；要驱逐一切可能使你回头的回忆——不仅是你所亲爱的「百姓」，更包括你所更亲爱的「父家」——如同罗得的妻子回头望所多玛。亚伯拉罕既顺服神的呼召离开了本地，便不再记念他所出来的本国（参看来 11:15）。这表明，〔1〕那些从犹太教或外邦归信基督的人，必须何等完全地除净旧酵，不可将犹太教的礼仪或外邦的偶像之事带入基督徒的信仰——这些必使基督教成为撒玛利亚人那样的杂种宗教。〔2〕我们这些以自己的名归于耶稣基督的人，必须何等地——在比较上——恨父母、并这世上一切我们所亲爱的——意即爱他们少于爱基督和他的尊荣，并少于我们在他里面的利益（路 14:26）。（2）这里有好的勉励，鼓励王后如此完全地断绝从前的联盟：「王就羡慕你的美貌」——这示意她若将旧的仪式和习俗（无论是犹太教的或外邦的）混入她的宗教，便要玷损她的美貌，并危及她在新郎王爱情中的地位；但她若完全遵行他的旨意，他便要以她为乐。圣洁之美——无论在教会或个别的信徒身上——在基督眼中看为至宝、甚为可爱。在哪里有这美，他便说：「这是我永远安息之所；我要住在这里，因为是我所愿意的。」他在金灯台中间行走，以此为乐（启 2:1）。2. 她必须敬畏他——必须爱他、尊荣他、顺服他：「他是你的主，你当敬拜他。」教会当顺服基督，正如妻子顺服丈夫（弗 5:24）；当称他为「主」——如撒拉称亚伯拉罕——并顺服他（彼前 3:6）；不仅顺服他的治理，更当归给他神的尊荣。我们必须敬拜他如神、如我们的主；因为神的旨意是「叫人都尊敬子如同尊敬父一样」；不，如此行便算为尊敬父。我们若认基督为主，并据此向他献上我们的效忠，便是「使荣耀归与父神」（腓 2:11）。
二、他告诉她所设计归于她的尊荣。1. 当有盛大的朝见，并带来丰富的礼物（诗 45:12）：「推罗的女子」——一座富丽堂皇的城——「推罗王的女子必带着礼物前来」；周围每个王室必差遣一位，作为整体的代表，寻求你的恩，并在你身上得着分；「民中的富足人」——他们的财富或许使他们自以为无需仰望宫廷——也必为你所许配的那位之故求你的恩，使你成为他的朋友，并藉着你使他也作他们的朋友。那些自称是犹太人、富得成为谚语的（「富如犹太人」），在非拉铁非时期必来在教会脚前敬拜，并「知道基督已经爱她」（启 3:9）。当外邦人归信基督、加入教会之时，他们便「带着礼物来」（林后 8:5；罗 15:16）。当他们把自己和自己一切所有都献给基督、为尊荣他、事奉他的国之时，他们便是「带着礼物来」。2. 她必极其光辉，并在众人眼中大受敬重。（1）因她个人的资格——她心智的恩赐，人人都要钦佩（诗 45:13）：「王女在宫里，极其荣华。」请注意，教会的荣耀是属灵的荣耀，那才是真正的荣耀；那是灵魂的荣耀，而灵魂才是那人；那是神眼中的荣耀，是永远荣耀的凭据。圣徒的荣耀不出于属肉体的眼目。他们的生命和荣耀都与基督一同藏在神里面（西 3:3）；属血气的人也不能知道，因为它是属灵地辨明的；但那如此辨明它的人，便高度重视它。我们当在此看见我们所当羡慕的真正荣耀是何等——不是那「在肉体外貌上显扬」的，而是那「心中隐藏的人」的，那「不腐朽」的（彼前 3:4）——「称赞不是从人来的，乃是从神来的」（罗 2:29）。（2）因她华美的衣饰。她一切的荣耀虽在里面——那是她真正有价值之处——但「她的衣服」也「是用金线绣的」；基督徒在世上所表现的为人，必须以善工丰富——不是如色彩和装饰的花俏华美，而是如金子般实质的美善；又当精致准确，如同精工绣的金线——以极大的细心和谨慎绣成的。3. 她的婚礼必以极大的尊荣和喜乐举行（诗 45:14,15）：「她要穿锦绣的衣服，被引到王前」——如主神把女人领到亚当跟前（创 2:22），那是基督与教会之间奥秘婚姻的预表。除了父所领来的，没有人被领到基督那里，父已经承担要如此行；除了这些人，没有人如此「被引到王前」（诗 45:14），以致「进入王宫」（诗 45:15）。（1）这示意新妇被领到基督那里有两层含义。〔1〕在灵魂归正之时——那时他们与他订婚，私下许配，如同贞洁的童女（林后 11:2；罗 7:4）。〔2〕在奥秘身体完成、众圣徒得荣之时——时间之末；那时「新妇，羔羊的妻，预备好了」（启 19:7；启 21:2），当一切属乎拣选之恩的人都被召入、被召归，都被招聚归基督（帖后 2:1）；那时童女「出去迎接新郎」（太 25:1）；那时他们要「进入王宫」，进入天上的住处，永远与主同在。（2）在这两次婚娶中，为荣耀王后起见，请观察，〔1〕她的嫁衣——「锦绣的衣服」，基督的义，圣灵的恩典——二者都是神圣智慧精巧绣成的。〔2〕她的伴娘——「随从她的陪伴童女」，就是那些器皿中又有油的聪明童女，那些加入教会又紧紧依附、跟随教会的人，他们要进去赴婚筵。〔3〕婚娶所庆的欢乐：「她们要欢喜快乐被引导。」浪子被领回父家之时，「我们理当欢喜快乐」（路 15:32）；羔羊婚娶之时到了，「我们要欢喜快乐」（启 19:7）；因为「他订婚之日是他心中喜乐之日」（参歌 3:11）。4. 这婚姻的后裔必显赫（诗 45:16）：「你的子孙要接续你的列祖。」代替那已经老旧、快要「消逝」的旧约教会（来 8:13）——如即将离去之父辈——必有一个新约教会，一个外邦人的教会，被接在那同一棵橄榄树上，一同得着它的「根和肥汁」（罗 11:17）；「那独居的」儿女必比「有夫之妇的」儿女更多、更显赫（赛 54:1）。这给基督的应许与赛 53:10「他必看见后裔」之意相同；这些人要被立「在全地作首领」——必有些出于万民的人被纳入顺服基督，并如此成为首领——「使我们成为国民作祭司归于神」（启 1:6）。这话也可暗示基督教君王的数目将远超过从前犹太君王的数目（那些只在迦南，这些在遍全地）——就是教会的养父养母，「君王的奶」必被教会所吮。他们是基督所立的首领；因为「藉他君王掌权，王子定公平」。5. 这婚姻的赞美要在新郎王的赞美中永续（诗 45:17）：「我必叫你的名被万代记念。」他的父已赐他「那超乎万名之上的名」，又在此应许使之永续——在每一时代维持传道人和基督徒的传承，使他们都尊他的名，这名便如此「永存」（诗 72:17），在万代中被记念；因为基督教的传承不可被割断。「所以，因为他们要在万代中记念你，他们必永永远远称谢你。」那在地上帮助维持基督尊荣的人，在天上必看见他的荣耀，与他同享，并要永远赞美他。我们在盼望另一个世界里永远的福分之时，便当常在我们这一代中维持对基督的记念，他是我们到那里去的惟一途径；并因确信救赎主之国在世界里永续，便当将对他的记念传给后代，使他的名「永存，如天之久」。
英文原文
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, Lu 14:26.
(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, Re 2:1.
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 5:24), to call him Lord, as Sarah called Abraham, and to obey him (1Pe 3:6), 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, Php 2:11.
II. He tells her of the honours designed for her.
1. Great court should be made to her, and rich presents brought her (Ps 45:12): "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, Re 3:9. When the Gentiles, being converted to the faith of Christ, join themselves to the church, they then come with a gift, 2Co 8:5, Ro 15:16. 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 (Ps 45:13): 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 (1Pe 3:4), whose praise is not of men, but of God, Ro 2:29. (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 (Ps 45:14,15): She shall be brought to the king, as the Lord God brought the woman to the man (Ge 2:22), 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 (Ps 45:14) as to enter into the king's palace, Ps 45:15.
(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, 2Co 11:2, Ro 7:4. [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, 2Th 2:1. Then is the marriage of the Lamb come (Re 19:7,21:2), and the virgins go forth to meet the bridegroom, Mt 25:1. 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 (Lu 15:32); and when the marriage of the Lamb has come let us be glad and rejoice (Re 19:7); for the day of his espousals is the day of the gladness of his heart, So 3:11.
4. The progeny of this marriage shall be illustrious (Ps 45:16): 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 8:13), 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 (Ro 11:17); more and more eminent shall be the children of the desolate than the children of the married wife, Isa 54:1. This promise to Christ is of the same import with that Isa 53:10, 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, Re 1:6. 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 (Ps 45:18): 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 72:17), 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.
本篇是论弥赛亚君王的一篇辉煌预言:通篇都是福音,惟独指向他——他如新郎将教会许配给自己,又如君王在其中治理并为它治理。我们的救主不止一次将天国比作婚娶的典礼、比作君王婚娶的典礼(太22:2;25:1),大概正是想到本诗。我们没有理由认为它与所罗门娶法老女儿一事有关;若我以为它指基督与教会属灵的联合以外的任何事,我倒宁可将其应用于大卫的某次婚姻,因为他是战士,正如此处所描绘的新郎,而所罗门则不是。但我认为它纯粹惟独指耶稣基督;先知在此所说的乃是指着他,指着他而非任何别人;并且(诗45:6,7)新约将其应用在他身上(来1:8),也不能解作任何别位。前言说出了本诗的卓越(诗45:1)。本篇所论:一、论君王新郎——就是基督:1. 他位格的超越卓越(诗45:2);2. 他夸胜的荣耀(诗45:3-5);3. 他治理的公义(诗45:6,7);4. 他朝廷的辉煌(诗45:8,9);二、论君王新妇——就是教会:1. 她蒙允所许(诗45:10,11);2. 婚礼的举行(诗45:12-15);3. 这婚姻所结的果(诗45:16,17)。我们唱这首诗时,心中当充满对基督崇高的思想,完全顺服并满意于他的治理,并切望他在世上教会的扩展与长存。