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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.
1-5
Nuptial Song; Glories of the Messiah
繁體中文
婚禮之歌；彌賽亞的榮耀
交與伶長，調用百合花。可拉後裔的訓誨詩，又是愛慕歌。
¹ 我心裏湧出美辭；我論到我為王所作的事，我的舌頭是快手筆。 ² 你比世人更美；在你嘴裏滿有恩惠；所以神賜福給你，直到永遠。 ³ 大能者啊，願你腰間佩刀，大有榮耀和威嚴！ ⁴ 為真理、謙卑、公義赫然坐車前往，無不得勝；你的右手必顯明可畏的事。 ⁵ 你的箭鋒快，射中王仇敵的心；萬民仆倒在你以下。
有人將標題中的*「百合花（Shoshannim）」解作一種六弦樂器；另有人按其本義解作百合花或玫瑰花，可能在婚禮上與別的花一同撒佈；這樣就很容易適用於基督——他自稱「沙崙的玫瑰花、山谷的百合花」（歌 2:1）。這是一首「愛慕歌」，論到基督與他教會之間的聖愛。這是一首「良人」之歌——為童女們，就是新婦的同伴（詩 45:14）所預備、要她們唱的。在錫安山上跟隨羔羊的童女群，據說要「唱新歌」*（啟 14:3、4）。
一、序言（詩 45:1）說到：1. 主題的尊貴。這是*「美辭」——如此動人的藝術如詩歌，竟被用以表達惡劣的主題，誠屬憾事。這是「論到……王」——王耶穌，並他的國度和治理。請注意：那些論到基督的人，論到的乃是美辭；沒有別的主題如此崇高、如此豐富、如此多結果子、如此有益，又如此與我們相稱；可惜這美辭沒有更多成為我們談話的主題，這誠為可恥。2. 處理的卓越。這首歌是口裏的認信，配合心中對基督和他教會的信心。(1) 其主題被妥善消化，這也是它當得的：「我心裏湧出」——這或許是指那將詩篇默示給大衛的預言之靈——就是「基督的靈」，在先知裏頭的（彼前 1:11）。但它也可適用於他在心中敬虔的默想與情感，他口中是從心裏的豐盛發出來的。關乎基督的事，我們當以一切所能有的嚴肅、以思想的集中和聖潔之愛的火熱來思想，特別是在我們要述說這些事之時。我們那時論到基督和屬神之事最為美好——當我們從心裏說出那曾溫暖我們、感動我們的話；我們絕不可草率論到基督的事，倒要事先好好衡量我們所要說的，免得我們說錯了話。見傳 5:2。(2) 它被妥善表達：「我論到我為王所作的事，我……說。」他要表達自己，[1] 以一切所能有的明瞭，作為一個自己明白並受自己所論之事感動的人。不是「我要說我從別人那裏聽見的事」——那是背誦；而是「我自己所研究過的事」。請注意：神在我們靈魂中所成的事，正如他為我們靈魂所成的事一樣，我們都當向別人陳明（詩 66:16）。[2] 以一切所能有的愉快、自由和流利：「我的舌頭是快手筆」——在每一個字上都被我的心引導，如同筆被手引導一般。我們稱先知為聖經的執筆者*，其實他們不過是筆。最精細的辯士和最雄辯的演說家的舌頭，也不過是神用來寫他所喜悅之內容的筆。若這筆對我們寫了苦的事，我們何必與筆爭論；若這筆為我們寫了有利的事，我們又何必把筆當作偶像？大衛不僅說了他對基督的想法，更把它寫下來，好使它傳得更廣、存得更久。他的舌頭如同快手筆，一點不漏。當心裏湧出美辭之時，舌頭若不作快手筆將之記錄下來，誠屬可惜。
二、在這些經文中，主耶穌被描繪為，
1. 在自己裏麵最為美麗、最為可慕。這是一首婚禮之歌；所以基督那超越的卓越，便以新郎的俊美來描繪（詩 45:2）：「你比世人更美」——比他們中間任何一位更美。他原擬（詩 45:1）論到王，卻立即向他發言。那些對基督有仰慕和愛慕的人，喜歡就近他、向他述說。我們必須如此認信我們的信心——我們看見了他的美麗；又認信我們的愛——我們以之為樂：*「你是美的，你比世人更美。」*請注意：耶穌基督在自己裏麵、並在一切信他的人眼中，比世人更可愛、更可慕。主耶穌之為神、為中保的美麗，遠超人性一般的美麗，也遠超世人中最可愛、最卓越之人所賦有的美麗；在基督裏吸引我們愛他的，比在任何受造之物裏所能有的更多、也必更多。我們所親愛的，過於別人所親愛的。這下麵世界的美麗和它的魅力，有使我們的心偏離基督的危險，所以我們當留意明白他如何遠超這一切之上，又如何更配得我們的愛。
2. 作為天上的大寵兒。他*「比世人更美」，因為神為他所作的，過於為任何世人所作的；而他對世人的一切恩慈，都是為他的緣故、並經過他的手——經過他的口——而賜下的。(1) 他有恩惠，並且是為我們而有的：「在你嘴裏滿有恩惠。」藉著他的話、他的應許、他的福音，神的美意向我們顯明，神在我們裏頭善工也得以開始並進行。他從神領受了一切恩惠——一切使他有資格擔任中保之職分和工作所需的上好恩賜——好使我們從他的豐滿裏領受（約 1:16）。這不僅傾倒在他心裏，為他自己的力量和鼓勵，更傾倒在他嘴裏，好使他藉著他口中的話——一般性的話，並對個別信徒口中「親嘴的話」——傳達聖潔與安慰。從這傾倒在他嘴裏的恩惠，發出那眾人所希奇的「恩言」（路 4:22）。恩典的福音傾倒在他嘴裏；因為它「起先是主親自講的」，我們是從他領受的。他有永生之道。「預言的靈放在你口中」*——迦勒底譯本如此。(2) 他有福分，並且是為我們而有的。「所以——因為你是為世人的益處和使用而持有的神聖恩惠的大受託者——所以神賜福給你，直到永遠——使你成為永遠的福分，以致萬國都必因你得福。」神在那裏賜他的恩惠，也必在那裏賜他的福分。我們在基督耶穌裏蒙受屬靈的福分（弗 1:3）。
3. 作為勝過他一切仇敵的得勝者。新郎是個戰士，他的婚禮並不免除他上陣的責任（律法也允許如此，申 24:5）；不，婚禮反倒把他帶到戰場上，因為他要以刀劍之力從被擄中救出他的新婦，要征服她、為她征服，然後才娶她。如今我們在此有，
(1) 他為爭戰的預備（詩 45:3）：*「大能者啊，願你腰間佩刀！」*神的話就是聖靈的劍。藉著那話的應許、並其中所含的恩典，靈魂得以甘心順服耶穌基督、成為他忠誠的子民；藉著那話的威嚇、並照其執行的審判，那些抵擋基督的人，到了時候必被降卑、被毀滅。藉著基督的福音，許多猶太人和外邦人被歸正，而最終猶太民族因他們對福音不能和解的敵意，照著福音的預言被毀滅了；異教也被完全廢止了。此處佩在基督腰間的劍，正是那稱為從他口中出來的劍（啟 19:15）。當福音被差遣傳給萬民之時，我們的救贖主便腰間佩刀。
(2) 他這聖戰的出征：他*「大有榮耀和威嚴」而出，如同大君王帶著豐盛的排場和華美出陣——他的刀、他的榮耀、他的威嚴。在他的福音中，他顯為超越地偉大和卓越、光明而有福，在父所賜給他的尊榮和威嚴之中。基督無論在他的位格上、在他的福音中，都沒有外在的榮耀或威嚴，沒有吸引人之處（因為他無佳形美容），也沒有使人敬畏之處，因為他「取了奴僕的形像」；這一切都是屬靈的榮耀、屬靈的威嚴。在這話——「信而得救」——中，有如此多的恩惠，因此有榮耀；在那話——「不信的必被定罪」——中，有如此多的可畏，因此有威嚴；以致我們可以說，在這兩話所概括的福音的戰車上，救贖主帶著榮耀和威嚴而出。「為真理……赫然坐車前往，無不得勝」（詩 45:4）——「願你亨通；願你前行。」這說到父的應許——他必照「耶和華所喜悅的事」亨通，他必「與強盛的均分擄物」，作他受苦的報答。神對之說「亨通」的人，不能不亨通（賽 52:10-12）。這也表明他朋友的祝願——禱告他願在使人歸信、並毀滅一切背叛他的黑暗權勢上亨通。「願你的國降臨；前行並亨通吧。」*
(3) 他所從事的的榮耀事業——「為真理、謙卑、公義」——這些在人間幾乎已經沉淪喪失了，基督來是要尋回並拯救它們。[1] 福音本身就是真理、謙卑、公義；它以真理和公義的大能來統治；因為基督教無可爭辯地擁有這兩者，但它卻要以謙卑和溫柔來推廣（林前 4:12、13；提後 2:25）。[2] 基督在其中顯為他的真理、謙卑、公義，這些就是他的榮耀和威嚴，他必因這些而亨通。人被帶来信他，因為他是真實的；學他的樣式，因為他是謙卑的（太 11:29——基督的溫柔大有能力，林後 10:1）；又順服他，因為他是公義的、以公平統治。[3] 福音在人心中得勝到何程度，就在他們心中設立真理、謙卑、公義到何程度——以真理的光修正他們的錯誤，以謙卑的大能控製他們的激情，並以公義的法則治理他們的心和生命。基督藉著在人間設立他的國度，要將這些榮耀歸還給敗壞的世界，並要維護他以下那些公義而正當的統治者的事業——他們因錯誤、惡意和不法而被罷黜了。
(4) 他出征的成功：「你的右手必顯明可畏的事」——你必經歷一種奇妙的神聖能力與你的福音同在，使之得勝，而其果效將是可畏的事。[1] 為使人歸信並降服於他，有可畏的事要作：心必須被紮透，良心必須被驚動，主的可畏必須為他的安慰開路。這是藉著基督的右手所作的。保惠師要繼續作這事（約 16:8）。[2] 在征服陰間的門戶及其支持者、在毀滅猶太教和異教的事上，必有可畏的事作成，使*「人想起那將要臨到世界的事，就都嚇得魂不附體」（路 21:26），使大人和將軍們呼叫「山岩倒在我們身上」（啟 6:15）。下一節描述這些可畏的事（詩 45:5）：「你的箭鋒快，射中王仇敵的心。」*第一，那些本為仇敵的人如此被傷，是為要使他們被降服並和好。定罪之感如同弓箭，鋒利地射中它們所紮的心，使人仆倒在基督之下，順服他的法和治理。那些如此跌在這磐石上的，必被跌碎（太 21:44）。第二，那些堅持敵意的人如此被傷，是為要使他們滅亡。神可畏的箭鋒利地射在他們心中，他們便仆倒在他之下，作他的腳凳（詩 110:1）。那些不肯讓他作王治理他們的人，必被帶出來、在他麵前殺了（路 19:27）；那些不肯順服他金杖的人，必被他的鐵杖打得粉碎。
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
繁體中文
基督的尊嚴與榮耀
⁶ 神啊，你的寶座是永永遠遠的；你的國權是正直的權柄。 ⁷ 你喜愛公義，恨惡罪惡；所以神，就是你的神，用喜樂油膏你，勝過膏你的同伴。 ⁸ 你的衣服都有沒藥、沉香、肉桂的香氣；象牙宮中有絲弦樂器的聲音，使你歡喜。 ⁹ 君王的女兒在你尊貴婦女之中；王后佩戴俄斐金飾站在你右手邊。
我們在此看見這位皇家新郎以審判充滿他的寶座，並以華美維持他的宮廷。
I. 他在此以審判充滿他的寶座。在這裏對兒子說「神啊，你的寶座是永永遠遠的」的，正是神父自己；這可從來1:8-9看出——那裏引用本處，為要證明他就是神，並有一個比天使更尊貴的名。中保就是神；否則他既不能作中保的工，也不配戴中保的冠冕。關於他的政權，請注意， 1. 這政權的永恆性；它是永永遠遠的。它要在地上、在整個時代的諸世代中延續，任憑陰間的門如何反抗；而在其有福的果子與結果上，它要如天之日一般長久，並與永恆本身的界線並行。甚至到那時，救贖主的榮耀和蒙贖者的福樂，或許還要在一個持續無限的進展之中；因為經上應許不但他的政權，連他政權與平安的增加也必沒有窮盡（賽9:7）；即使當國度交與父神之時（林前15:24），救贖主的寶座仍要長存。 2. 這政權的公正：你國的權柄——就是你政權的執行——是正直的，完全照著神永遠的旨意與旨意，而那正是善與惡永恆的法則與理性。基督無論作甚麼，都不虧負他任何一個子民，反倒為受冤屈的人昭雪：你喜愛公義，恨惡罪惡（詩45:7）。他自己喜愛行公義，恨惡行邪惡；他也喜愛那些行公義的人，恨惡那些行邪惡的人。藉著他生活的聖潔、他死亡的功勞、以及他福音的偉大宗旨，他已經顯明自己喜愛公義（因為藉著他的榜樣、他的滿足和他的訓誨，他已經帶進了永遠的義）；他又已經顯明自己恨惡罪惡，因為神對罪的恨惡從未像在基督受苦之中那樣顯明出來。 3. 這政權的堅立與升高：所以神，就是你的神——基督作為中保，稱神為他的神（約20:17），因為他奉神差遣，又作那蒙納入約中之人的元首——已經用喜樂油膏你。所以，就是說， （1）「為要成就你這公義的政權，神已經將他的靈——那神聖的膏抹——賜給你，裝備你承擔你的工作」（賽61:1）。主耶和華的靈在我身上，因為耶和華用膏膏我。神所召他作的，神也裝備他去作（賽11:2）。聖靈被稱為喜樂油，是因為基督在推進他所承擔的工作時，心中所充滿的喜樂。他被聖靈膏抹，超過他一切同伴——超過一切受膏的人，無論是祭司還是君王。 （2）「作為你為推進公義、毀滅罪惡所作所受之工的報答，神已經用喜樂油膏你——已經將你帶到你高升狀態中一切的尊榮與一切的喜樂。」他既自己卑微，神便將他升為至高（腓2:8-9）。膏他表明他被高舉所到的權能與榮耀；他受膏承受了彌賽亞一切尊榮與權柄。而用喜樂油膏他則表明擺在他前面的喜樂——他高升的狀態如此表達（來12:2）——既在父的面光之中（徒2:28），也在他工作的成功之中——他必看見，便心滿意足（賽53:11）。他被這喜樂所膏，超過他一切同伴——超過一切信徒，他們是他的弟兄，也都有分於這膏抹——他們是有限的分，他乃是無限的分。但使徒引用本處為要證明他超乎天使（來1:4、9）。罪人得救是天使的喜樂（路15:10），更是神兒子的喜樂。
II. 他以華美與宏偉維持他的宮廷。 1. 他所穿戴的朝服備受矚目——不是因其華麗足以使觀者生畏，而是因其令人愉悅、並因其所薰之馨香的芬芳（詩45:8）：它們散發沒藥、沉香、肉桂的香氣（就是那用來膏抹他和他衣服的喜樂油）：這些正是神所指定聖膏油的幾樣成分，與其相似的不得為任何俗用調製（出30:23-24）；這聖膏油預表我們所認之大祭司基督所受聖靈的膏抹，因此此處似乎正是有所指。正是這些美好膏油的香氣——他的恩典與安慰——吸引靈魂歸向他（歌1:3-4），並使他在信徒為寶貴（彼前2:7）。 2. 他的皇家宮殿被稱為象牙的宮殿——那時被視為最宏偉的。我們讀到亞哈所造的象牙宮（王上22:39）。上面那光明的居所便是象牙的宮殿，基督與信徒一切喜樂都是從那裏來的，他們也必永遠在其中得以完全；因為他藉此得著喜樂，一切屬他的人也與他一同得著喜樂；因為他們要進入他們主的快樂。 3. 他宮廷的美物閃耀明亮。在朝廷的公開露面中，當其盛況被展示之時，再沒有甚麼被認為比貴婦們的光彩更能為其增色的了——此處正是引用了這一點（詩45:9）。 （1）個別的信徒在此被比作朝廷中的貴婦，為尊崇君王而盛裝：君王的女兒在你尊貴婦女之中，我們可以推想，因著她們出身高貴，她們的容貌、儀態和裝飾都勝過一切別人。一切真信徒都是從上頭生的；他們是萬王之王的孩子。他們每日以禱告和讚美侍立在主耶穌的寶座旁，這實在是他們的尊榮，他也樂意視之為他的尊榮。把君王的女兒數算在他的尊貴婦女、就是宮廷命婦之中，暗示她們的父王必向他進貢、倚靠他，並因此以自己的女兒能侍奉他為尊榮。 （2）由這些個別信徒所構成的整體教會，在此被比作王后本身——就是王后，他憑永約與她訂了親。她站在他的右手邊——親近他，並從他得尊榮——穿著最華麗的妝飾，佩戴俄斐金飾，穿著以金線織成的衣袍，或佩戴金鍊並其他金飾。這就是新婦，羔羊的妻；她的恩典——就是她的裝飾——因著其純潔被比作細麻布，又白又潔（啟19:8），在此則因其昂貴被比作俄斐的金子；因為我們的救贖，正如我們的妝飾，都不是憑著能壞的東西，而是憑著神兒子寶血而得的。
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
繁體中文
教會的榮耀
¹⁰ 女子啊，你要聽，要想，要側耳而聽；不要記念你的民和你的父家。 ¹¹ 王就羨慕你的美貌；因為他是你的主，你當敬拜他。 ¹² 推羅的女子必來送禮；民中的富足人也必向你求恩。 ¹³ 王女在宮裡，極其榮華；她的衣服是用金線繡的。 ¹⁴ 她要穿錦繡的衣服，被引到王前；隨從她的陪伴童女，也要被帶到你面前。 ¹⁵ 她們要歡喜快樂被引導；她們要進入王宮。 ¹⁶ 你的子孫要接續你的列祖；你要立他們在全地作首領。 ¹⁷ 我必叫你的名被萬代記念；所以萬民要永永遠遠稱謝你。
詩篇這後半段是對新娘說的——她正站在新郎的右邊。那對兒子說「你的寶座是永永遠遠」的神，在此對教會說這些話；教會因與兒子訂婚的緣故，在此被稱為祂的「女兒」。
I. 祂告訴她當盡的本分——這是一切與主耶穌發生關係的人都當思想的：「女子啊，你要聽，要想，要側耳而聽」——就是順服你訂婚的條件，並使自己情願遵從。這就是從神的話語得益處的方法。「凡有耳可聽的，就應當聽」——應當留心聽；聽的人，就當思想，鄭重衡量；思想的人，就當傾心順服所擺在他面前之真理的能力。那麼這裡所要求的是甚麼呢？
- 她必須撇下一切別的。
(1) 這是她許配的律法：「不要記念你的民和你的父家」——按照婚姻的律法。不要保留你對他們原有的愛情，也不要貪圖再回到他們那裡去；要摒除一切會使你回頭看的記念——不僅是你所親愛的本國之民，更是你所更親愛的父家——如羅得的妻子向所多瑪那樣回頭。」亞伯拉罕既順服神的呼召離開了本鄉，「他也不再惦念所離開的本鄉」。這表明：[1] 那些從猶太教或外邦歸信基督的人，何等需要徹底除淨舊酵，不要把猶太教的禮儀或外邦的偶像崇拜帶進他們的基督教信仰中，因為這些會使基督教成為撒瑪利亞人那樣的混雜宗教。[2] 我們所有人將自己奉獻給耶穌基督時，何等需要「恨」父母和這世上一切我們所親愛的（相對而言）——就是愛他們少於愛基督、少於基督的尊榮、少於我們在祂裡面的益處（路 14:26）。
(2) 對新娘如此徹底斷絕先前聯盟的關係，這裡也有美好的激勵：王就羨慕你的美貌——這暗示她若把舊的禮儀和風俗（不論猶太的或外邦的）混入她的宗教，就會玷污她的美貌，並危及她在新郎情感中的利益；但她若完全順服祂的旨意，祂就必喜悅她。聖潔的美，無論在教會身上或在個別信徒身上，在基督眼中都極其寶貴、極其可愛。哪裡有這美，祂就說：這是我永遠安息之所；我要住在這裡，因為我已經願意了。祂在金燈臺中間行走，滿心喜悅（啟 2:1）。
- 她必須敬重祂——必須愛祂、尊祂、順服祂：祂是你的主，你當敬拜他。教會當順服基督，如同妻子順服丈夫（弗 5:24）；當稱祂為「主」，如撒拉稱亞伯拉罕那樣，並順服祂（彼前 3:6）；不僅順服祂的治理，更要將神當得的尊榮歸給祂。我們當敬拜祂為神、為我們的主；因為神的旨意是要「叫人都尊敬子如同尊敬父一樣」；不但如此，這樣行就被算為尊敬父。我們若認耶穌基督為主，並如此向祂進貢，就是「使榮耀歸與父神」（腓 2:11）。
II. 祂告訴她為她所預備的尊榮。
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必有人向她大獻殷勤，獻上豐厚的禮物（詩 45:12）：「推羅的女子」——一座富裕顯赫的城——「推羅王的女兒必……來送禮；周圍每一個王家必差一個代表，作為全體的代表，來尋求你的恩，並與你結交；民中的富足人，他們的財富或可使他們不必倚靠朝廷，卻也要向你求恩——為著你所許配的那位祂的緣故，盼望藉著你與祂結為朋友。」猶太人——那自稱是猶太人的——富得成了諺語（富如猶太人），必在非拉鐵非時代來在教會腳前下拜，並「知道基督已經愛她」（啟 3:9）。外邦人歸信基督之後，加入教會，那時他們就是「來送禮」（林後 8:5，羅 15:16）。他們連同自己並一切所有的，都獻給基督的尊榮和祂國度的事奉時，就是「來送禮」了。
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她必十分華美，在眾人眼中極受敬重。(1) 因她個人的資格——她心靈的恩賜，人人都必讚賞（詩 45:13）：王女在宮裡極其榮華。注意，教會的榮耀是屬靈的榮耀，那才是真正的榮耀；那是靈魂的榮耀，而靈魂才是人；那是神眼中的榮耀，也是永世榮耀的憑據。聖徒的榮耀不在屬肉體的眼目所能看見的範圍內。他們的生命與榮耀一樣，與基督一同藏在神裡面，屬血氣的人也不能知道，因為這些事惟有屬靈的人才能看透；但那能看透的人，就極其看重。讓我們在這裡看見我們當羨慕的是怎樣的真正榮耀——不是那「在肉體中使人好看的」，而是「在內心隱藏的人裡、在那不朽壞的」（彼前 3:4）那「稱讚不是從人來的，乃是從神來的」（羅 2:29）。(2) 因她華美的衣飾。她一切的榮耀雖在內心，是她真正有價值之處，然而她的衣服也是用金線繡的；基督徒在世人面前所顯露的為人，必須以善工來豐富——不是花俏炫耀的善工，像油漆和花飾那樣，而是實實在在的善，像金子那樣；並且必須精確講究，像用金線繡的工作，是經過極多細心和謹慎繡成的。
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她的婚禮必以極大的尊榮和喜樂來慶祝（詩 45:14-15）：她要被引到王前——正如主神把女人領到那人跟前（創 2:22），那是基督與教會這奧祕婚姻的預表。除了父所領來的，沒有人能到基督這裡來；父已承擔要作這事；除了這些，沒有別人這樣被領到王前（詩 45:14），以致能進入王宮（詩 45:15）。(1) 這暗示新婦被帶到基督那裡有兩方面：[1] 靈魂歸正時歸向基督；那時他們許配給祂，私下立約，作貞潔的童女（林後 11:2，羅 7:4）。[2] 在時間末了，奧祕身體得以完成，一切聖徒得榮時；那時「新婦，羔羊的妻」，必須完全預備好，那時一切蒙恩選民都必蒙召、被接回家，全都招聚歸於基督（帖後 2:1）。那時「羔羊婚娶的時候到了」（啟 19:7，21:2），童女「出去迎接新郎」（太 25:1）。那時他們要進入王宮——進入天上的住處，永遠與主同在。(2) 在這兩次許婚中，為著新娘的尊榮，請注意：[1] 她的禮服——錦繡的衣服，就是基督的義、聖靈的諸般恩典；這二者都是神的智慧以奇妙精巧織成的。[2] 她的伴娘——隨從她的陪伴童女，就是那些器皿裡、燈裡都有油的聰明童女；她們既加入了教會，就堅守跟隨教會——這些人要進去赴婚筵。[3] 婚禮所慶祝的歡樂：她們要歡喜快樂被引導。浪子被領回父家時，「我們理當歡喜快樂」（路 15:32）；羔羊婚娶的時候到了，「我們要歡喜快樂」（啟 19:7）；因為「他婚娶的日子，是他心中喜樂的日子」（歌 3:11）。
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這婚姻的後裔必極其顯赫（詩 45:16）：你的子孫要接續你的列祖。舊約教會既已「漸舊漸衰，就必快歸無有」（來 8:13），如同列祖正在離去；必有新約教會——外邦人的教會——接續她，被接在原來的橄欖樹上，同享「根和肥汁」（羅 11:17）；「那獨居無靠的兒女，比有丈夫的兒女更多」（賽 54:1）。這對基督的應許與賽 53:10 所說的「他必看見後裔」意義相同；這些必被立「在全地作首領」——萬國中必有人被帶來歸順基督，並因此被立為首領，「歸於我們神作君王、作祭司」（啟 1:6）。這話也可暗示，基督徒君王要比猶太人君王多得多（那些只在迦南，這些卻在全地），他們作教會的「養父」、「養母」，教會要「吸收君王的奶」。這些首領是基督所立的；因為「藉著他，君王掌權，首領定公平」。
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這婚姻的讚美必在新郎永不止息的讚美中長存（詩 45:17）：我必叫你的名被萬代記念。父已賜祂「那超乎萬名之上的名」，此處又應許要藉著在每一個世代中維持傳道人和基督徒的延續，使這名永存；這名要這樣「存到永遠」（詩 72:17），被世世代代記念，因為基督教的傳承必不被剪斷。「所以，因為他們要在萬代中記念你，他們就永永遠遠稱謝你。」那些幫助在世上維持基督尊榮的人，到了天上必看見祂的榮耀，並有分於其中，永遠讚美祂。我們因著信，盼望在來世得享永遠的福樂，就當在我們這一代中常記念基督——祂是我們到那裡去的惟一道路；並因確信救贖主的國度要在世上延續，就當把記念祂的事傳給後代，使祂的名「存到永遠，如天之日之久」。
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.
本篇是一篇論及彌賽亞君王的著名預言：它從頭到尾都是福音，唯獨指向祂——一面作為新郎將教會許配給自己，一面作為君王在教會中掌權、並為教會掌權。我們的救主不止一次將天國比作婚娶的筵席——王為兒子擺設娶親的筵席（太 22:2，25:1），很可能正是引述本篇。我們沒有理由認為它與所羅門娶法老女兒一事有關；倘若我以為它除了基督與祂教會之奧祕的結合之外還另有所指，我寧可將之應用於大衛的某次婚姻，因為大衛是個戰士，正如本詩所描寫的新郎那樣——而所羅門並不是。但我認為這詩純粹唯獨論到耶穌基督；先知在此論及的就是祂，唯獨論及祂，不論及別人；並且在新約中（來 1:8）這話（詩 45:6,7）正是應用在祂身上，也不能理解為論及任何別人。引言說出本詩的卓越（詩 45:1）。本篇論到：一、那位王室的新郎，就是基督：1. 祂位格的超然卓越（詩 45:2）；2. 祂得勝的榮耀（詩 45:3-5）；3. 祂政權的公義（詩 45:6,7）；4. 祂宮廷的華美（詩 45:8,9）。二、那位王室的新婦，就是教會：1. 她同意的獲得（詩 45:10,11）；2. 婚禮的舉行（詩 45:12-15）；3. 這婚娶所結的果子（詩 45:16,17）。我們唱這詩時，心中當充滿對基督高超的意念，當完全順服並滿足於祂的政權，並當切切渴望祂的教會在世上擴展、永存。