Psalm 45:7 Komentář

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, Mat 22:2; Mat 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 (Psa 45:6, Psa 45:7) 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 (Psa 45:1). The psalm speaks, I. Of the royal bridegroom, who is Christ. 1. The transcendent excellency of his person (Psa 45:2). 2. The glory of his victories (Psa 45:3-5). 3. The righteousness of his government (Psa 45:6, Psa 45:7). 4. The splendour of his court (Psa 45:8, Psa 45:9). II. Of the royal bride, which is the church. 1. Her consent gained (Psa 45:10, Psa 45:11). 2. The nuptials solemnized (Psa 45:12-15). 3. The issue of this marriage (Psa 45:16, Psa 45:17). 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. To the chief musician upon Shoshannim, for the sons of Korah, Maschil. A song of loves.

INTRODUCTION TO PSALM 45 To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves. There are some things in this title we have met with already in other psalms; as the direction, "to the chief Musician, for the sons of Korah"; and one of its names, "Maschil". The word "shoshannim", according to Kimchi and Ben Melech, is the name of a musical instrument, on which this psalm was sung; an instrument of six strings, as Junius: but Aben Ezra thinks it was the first word of a song, to the tune of which it was sunny; though others are of opinion that it points at the persons, the subjects of this psalm, and may be rendered, "concerning Shoshannim"; that is, as the Targum interprets it, "concerning those that sit in the sanhedrim of Moses": and Jarchi's note is, "for the glory of the disciples of the wise men", comparable to lilies; for so this word signifies, and may be translated, "concerning the lilies" (t); that is, concerning Christ and his church, who are manifestly the subject of this psalm, and are compared to lilies, Sol 2:1. This psalm is called "a song of loves", an epithalamium, or marriage song, setting forth the mutual love of Christ and his church; or "a song of the beloved ones" (u) or "friends"; of Christ, who is the beloved and friend of his church; and the church, who is the beloved and friend of Christ; see Isa 5:1; and the word here used being in the feminine gender, some have supplied the word "virgins", and render it thus, "a song of the beloved virgins" (w); sung by them on account of the marriage between Christ and his church, who are the companions of the bride, mentioned in Psa 45:14, and friends and lovers of the bridegroom; see Sol 1:3. The writer of this psalm is not mentioned; it was not written by the sons of Korah, as say the Targum and Syriac version; but most probably by David, though not concerning his son Solomon, as some have thought, who, though wiser than all men, is never said to be fairer; nor was he a warrior, as the person is represented; nor was his throne and kingdom for ever and ever; nor he the object of worship; nor was his marriage with Pharaoh's daughter so commendable a thing; nor is she ever praised, as the queen herein mentioned is: but the person who is spoken of is the Messiah, as is owned by several Jewish writers: the Targum interprets Psa 45:2 of the King Messiah; and Ben Melech says, he is meant by the King in Psa 45:1. Aben Ezra observes, that this psalm is said concerning David, or concerning the Messiah his son, for so is his name, Eze 37:26; and Kimchi expressly says, it is spoken concerning the Messiah; and Arama affirms, that all agree that it treats of him. (t) "de liliis", Tigurine version. (u) "canticum amicarum", Junius & Tremellius, Piscator; "amatarum", Cocceius. (w) "Dilectarum sen de dilectis Christo virginibus", Michaelis; "a song of the well beloved virgins", Ainsworth.

Thou lovest righteousness,.... Either righteous persons, whom his countenance beholds, on whom his eyes are, and from whom they are never withdrawn, and with whom he is exceedingly delighted: or righteous things; a righteous administration of government; faithfulness and integrity in whatsoever he is intrusted with, or appointed to by his father; all righteous actions which the law requires, as appeared in the whole course of his life; and by working out a righteousness for his people, and by encouraging them in works of righteousness; and as also will appear by judging the world in righteousness at the last day, and by giving the crown of righteousness to his righteous ones; and hatest wickedness; which was manifest not only by his inveighing against it and dehorting from it, and by his severity exercised towards delinquents; but by suffering for it, and abolishing it, and by chastising his own people on account of it; therefore God, thy God; or "because (g) God", thy God; who is the God of Christ, as Christ is man; who prepared and formed his human nature, supported it in suffering, and glorified it, and to whom Christ prayed, and whom he believed in, loved, and obeyed as such: hath anointed thee with the oil of gladness above thy fellows; who though he is called God, Psa 45:6, and is truly so, yet was not anointed as such, but as man and Mediator, to the office of Prophet, Priest, and King; and not with material oil, but with the Holy Ghost, his gifts and graces; see Act 10:38; called "the oil of gladness", in allusion to the use of oil at feasts and weddings, for the delight and refreshment of guests, and particularly of the oil of lilies, "olcum susinum", so some (h) translate it; well known to the Hebrews, who inhabited Syria and Palestine, where red lilies grew, of which this was made, and had in great esteem; and because of its effects in the human nature of Christ, filling it with alacrity and cheerfulness to go through the work he came about. This unction rotors to the time of his conception and birth, and also to the time of his baptism; and the phrase, "above thy fellows", denotes the abundance of the Spirit's grace, his having it without measure, and in a transcendent manner to any of the sons of men, even his own people; for these, and not angels, nor the princes of the earth, are meant, neither of which are his fellows; but the saints, who are of the same nature with him, of the same family he is the head of, of the same dignity through him, being made kings and priests by him, partakers of the same Spirit and grace; and will be companions with him, and sit on the same throne with him to all eternity. The Targum, in the king of Spain's Bible, begins the verse thus; "But thou, O King Messiah, because thou lovest, &c.'' (g) "propterea quod", Tigurine version, Vatablus, Piscator, Gejerus; "quia", Rivet. Noldius, p. 727, No. 1730. (h) Vid. Schacchi Elaeochrism, l. 1. c. 27. & 28.

For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. [Psalms 45:6-7] And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

These words also show clearly that he who did all things [God the Father] testified that he [Jesus] is to be worshiped both as God and Christ.

The Spirit designates both [of them] by the name of God—both him who is anointed as Son and him who does anoint, that is, the Father.

This ointment mentioned was nothing common or earthly, nothing resembling that ordained by the Mosaic law, fashioned of corruptible matter, with which it was the custom to anoint Hebrew priests and kings.

He is here “anointed,” not that he may become God, for he was so even before, or that he may become King, for he had the kingdom eternally, existing as God’s image, as the sacred Oracle shows; but for our sake is this written.

The word therefore does not imply the reward of virtue or conduct in the Word but the reason why he came down to us. It indicates that the Spirit’s anointing took place in him for our sakes. For he does not say, “Therefore he anointed you so that you will be God or King or Son or Word,” for he was already such before and is forever …; but rather, “Since you are God and King, therefore you were anointed, since none but you could unite humanity to the Holy Spirit, you the image of the Father, in which we were made in the beginning; for even the Spirit is yours.” For the nature of things originate could give no warranty for this, angels having transgressed and people disobeyed. Therefore there was need of God; and the Word is God, that he himself might set free those who had come under a curse. If then he was of nothing, he would not have been the Christ or Anointed, being one among others and having fellowship as the rest. But, since he is God, being the Son of God, and is everlasting King and exists as radiance and expression of the Father, therefore he is rightly the expected Christ, whom the Father announces to humankind, by revelation to his holy prophets; that as through him we have come to be, so also in him all people might be redeemed from their sins and by him all things might be ruled. And this is the reason for the anointing that took place in him, and of the incarnate presence of the Word, which the psalmist foreseeing, celebrates, first his Godhead and kingdom, which is the Father’s, in these tones, “Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of your kingdom”; then announces his descent to us thus, “Wherefore God, even your God, has anointed you with the oil of gladness above your fellows.”

To name Christ is to confess the whole, for it is to point to God [The Father] who has anointed the Son; and to the Son who has been anointed, and to the unction itself, which is The Spirit. This accords with Peter’s teaching in Acts: ‘God anointed Jesus of Nazareth with the Holy Spirit (Acts 10.38) and with the teaching of Isaiah: ‘The Spirit of the Lord is upon me, because the Lord has anointed me’ (Isaiah 61.1). The Psalmist simply says, ‘Therefore God, your God, has anointed you with the oil of gladness’ [Ps 45.7]. - "On The Holy Spirit, 12"

The flesh of the Lord was anointed with the true anointing, by the coming of the Holy Spirit into it, which was called “the oil of gladness.” And he was anointed above his fellows; that is to say, all people who are members of Christ. Therefore, a certain partial sharing of the Spirit was given to them, but the Holy Spirit descending on the Son of God, as John says, “abode on him.”

Christ, to be sure, was nowhere anointed with oil but with the Holy Spirit. For this reason he added “beyond your companions” to indicate this very fact, that no one was like him.

You have been anointed with the oil of gladness above your fellow people, above your apostles. You possess the font of unction; they, the drops.

"You have loved righteousness, and hated iniquity" [Psalm 45:7]. See there "the rod of direction" described. "You have loved righteousness, and hated iniquity." Draw near to that "rod;" let Christ be your King: let Him "rule" you with that rod, not crush you with it. For that rod is "a rod of iron;" an inflexible rod. "You shall rule them with a rod of iron: and break them in pieces like a potter's vessel." Some He rules; others He "breaks in pieces:" He "rules" them that are spiritual: He "breaks in pieces" them that are carnal....Would He so loudly declare that He was about to smite you, if He wished to smite you? He is then holding back His hand from the punishment of your offenses; but do not thou hold back. Turn you yourself to the punishment of your offenses: for unpunished offenses cannot be: punishment therefore must be executed either by yourself, or by Him: do thou then plead guilty, that He may reprieve you. Consider an instance in that penitential Psalm: "Hide Your face from my sins." Did he mean "from me"? No: for in another passage he says plainly, "Hide not Your face from me." "Turn" then "Your face from my sins." I would have You not see my sins. For God's "seeing" is animadverting upon. Hence too a Judge is said to "animadvert" on that which he punishes; i.e. to turn his mind on it, to bend it thereon, even to the punishment of it, inasmuch as he is the Judge. So too is God a Judge. "Turn Thou Your face from my sins." But you yourself, if you would have God turn "His face" from them, turn not your own face from them. Observe how he proposes this to God in that very Psalm: "I acknowledge," he says, "my transgression, and my sin is ever before me." He would fain have that which he wishes to be ever before his own eyes, not be before God's eyes. Let no one flatter himself with fond hopes of God's mercy. His sceptre is "a sceptre of righteousness." Do we say that God is not merciful? What can exceed His mercy, who shows such forbearance to sinners; who takes no account of the past in all that turn unto Him? So love thou Him for His mercy, as still to wish that He should be truthful. For mercy cannot strip Him of His attribute of justice: nor justice of that of mercy. Meanwhile during the time that He postpones your punishment, do not thou postpone it.

Christ was not anointed by people with oil or material ointment, but the Father, having before appointed him to be the Savior of the whole world, anointed him with the Holy Spirit.… As he was anointed with an ideal oil of gladness, that is, with the Holy Spirit, called oil of gladness, because he is the author of spiritual gladness, so you were anointed with ointment, having been made partakers and “fellows of Christ.”

He was also anointed in the all-holy Spirit, not as God but as a human being: as God he was of one being with the Spirit, whereas as a human being he receives the gifts of the Spirit like a kind of anointing. Thus he “loved righteousness and hated lawlessness”: this is a matter of intentional choice, not of natural power, whereas as God he has “a rod of equity as the rod of his kingship.”

On the one hand, he separated the natures by uttering definite statements of different ideas (there being a great difference between “Your throne, O God, is forever and ever” and “Hence, God your God anointed you”), and on the other hand, he gave a glimpse of the union by saying this of one person.

God anoints him before his own people with the oil of joy. Just as he appeared before humankind incarnate and perfect, Christ appeared anointed with oil before all Christians. There were many righteous people from Abel to Christ, but none born of a virgin, none of this appearance, this form. Who is like our God among the children of God? Let us, children pleasing to him, listen to this one, anointed with oil of anointing, as angels worshiped, the stars sang out and the prophets prophesied. As John was fearing, the skies opened, the Father called from heaven, and the Spirit descended from the heavens and remained on him. It is Christ, the first before the partakers who share this name.

He was anointed above His fellows, because all we men first exist as sinners, and afterwards are sanctified through the unction of the Holy Spirit. But He Who, existing as God before the ages, was conceived as man through the Holy Spirit in the Virgin's womb at the end of the ages, was there anointed by the same Spirit, even where He was conceived. Nor was He first conceived and afterwards anointed; but to be conceived by the Holy Spirit of the flesh of the Virgin was itself to be anointed by the Holy Spirit.

God, his God, has anointed him with the oil of gladness above his companions in order that he may deign to make us also companions of that anointing of his, that is, sharers of spiritual grace.

He himself promised the favor of the same holy anointing to his companions, … that is, to the faithful; and he sent what he had promised, as we know, not long after.

"Your throne, O God, is forever and ever." Above, the Psalmist commended Christ for his graciousness and warlike virtue; here he commends him for his judicial power. And first, he describes his judicial power. Second, the execution of that power, at "a rod of direction." Third, the reason, at "therefore he has anointed you." He says therefore, "Your throne, O God." By "throne" in Scripture, judicial power is designated. Ps. 121: "There the thrones of judgment sat." Now judicial power belongs or pertains to Christ. Jn. 5: "The Father has given all judgment to the Son"; and therefore by the throne of Christ, his power is understood. Mt. 19: "In the regeneration, when the Son of Man shall sit," etc. But prelates and kings also have this judicial power; but as ministers. Wis. 6: "When you were ministers of his kingdom, you did not judge rightly." But Christ as the principal judge, and as true God; and therefore he says, "Your throne, O God," for vengeance belongs to the Lord; and here he expressly speaks of Christ, because he directs his speech to him. Of this, Rev. 3: "He who overcomes, I will give him to sit on my throne, even as I also overcame and sat on the throne." Is. 6: "I saw the Lord sitting upon a throne." Also, there is one temporal judicial power and another perpetual; and such is the power of the Son of God; hence he says, "forever and ever," because his judgment concerns eternal things. Dan. 7: "His power is an everlasting power." Thus he describes the power, dignity, and eternity of God. Consequently, he treats of the execution of power when he says, "a rod of direction." And first, the execution of power is set forth. Second, its explanation. For it is necessary that a king restrain offenses, because, as the Philosopher says, if the minds of men were ordered by God so that they would obey fatherly counsel, kings and judges would not be necessary; hence, so that the unruly may be corrected, kings are necessary, and hence they have a scepter. Prov. 22: "Folly is bound up in the heart of a child, and the rod of discipline shall drive it away." But he has a rod to coerce enemies. Ps. 2: "You shall rule them with a rod of iron, and like a vessel," etc. Also to govern subjects. Mic. 7: "Feed your people with your rod." And therefore it is said, "the rod of your kingdom is a rod of direction," that is, for leading the people in the right way, because this is the end of the law and of governance: that they may not go astray, but may become virtuous. And this is the end of politics, and this belongs to Christ. Ps. 24: "Direct me in your truth and teach me." But this direction consists in man's abandoning evil and clinging to good. Is. 30: "This is the way; walk in it, and do not turn aside either to the right or to the left," that is, neither by excess nor by defect; and therefore he says, "You have loved justice." Also, he must hate iniquity, because if he does not love justice, he does not lead to the good; and Christ did this above all, because "the Lord is just, and he has loved justice." Also, if they do not hate iniquity, they do not punish; and because Christ especially hates iniquity, therefore he punishes the wicked. "Therefore he has anointed you." Here the cause is set forth, either final or effective; as if to say: therefore you have wrought justice, that God might anoint you. But did Christ merit this anointing? No, but he merited the manifestation of this anointing. And in Scripture, something is said to be done when it becomes known. And Christ, through his Passion, merited exaltation in the faith of all peoples. And thus the word "therefore" designates the final cause. But if it is the effective cause, it is understood thus; as if to say: so that your throne might be, and the rod, etc., "therefore he has anointed you." In the Old Testament, priests and kings were anointed, as is clear of David in 1 Sam. 16, and of Solomon, as is clear in 1 Kgs. 1. And prophets were anointed, as is clear of Elisha, who was anointed by Elijah, 1 Kgs. 19; and these things belong to Christ, who was king. Lk. 1: "He shall reign in the house of Jacob forever." He was also a priest, who offered himself as a sacrifice to God, Eph. 5. He was also a prophet, who foretold the way of salvation. Deut. 18: "The Lord will raise up a prophet from the children of Israel." But how was he anointed? Not with visible oil, because his kingdom is not of this world, Jn. 18; nor did he exercise a material priesthood; and therefore he was not anointed with material oil, but with the oil of the Holy Spirit; and therefore he says, "with the oil of gladness." And the Holy Spirit is called oil because, just as oil rises above all other liquids, so the Holy Spirit above all creatures. Gen. 1: "The Spirit of the Lord moved over the waters," that is, it must be above all things in the hearts of men, because it is the love of God. Second, because of its sweetness. All mercy and sweetness of mind is from the Holy Spirit. 2 Cor. 6: "In sweetness, in gentleness, in the Holy Spirit." Third, because oil is diffusive, so the Holy Spirit is communicative. 2 Cor. 13: "The communion of the Holy Spirit be always with all of you, amen." Rom. 5: "The charity of God is poured forth in our hearts through the Holy Spirit." Also, oil is the nourishment of fire and heat, and the Holy Spirit fosters and nourishes the warmth of love in us. Song 8: "Its lamps are lamps of fire." Also, oil illuminates, and so does the Holy Spirit. Job 32: "The inspiration of the Almighty gives understanding." But he says, "O God, God." This word "God" is either in the nominative or vocative case; and therefore in Latin it is ambiguous. But in Greek it is not, because there the nominative and vocative are different; for it says, "O God, your God has anointed you with the oil of gladness." And it is given to understand that it speaks of Christ, who is God, and cannot be anointed insofar as he is God, because insofar as he is God, he cannot be advanced. And therefore something must be taken in Christ in which he is anointed, and this is the human nature. And according to this, he has God, because insofar as he is God, he does not have God. And it is called the "oil of gladness" because in the time of gladness the Orientals anointed themselves with oil. Is. 61: "The oil of joy for mourning." The Holy Spirit is the cause of joy. Rom. 14: "And joy in the Holy Spirit." Gal. 5: "Charity, joy, peace." Because the Holy Spirit cannot be in anyone without his rejoicing in the good and in the hope of future good. Hence he says, "above your companions," because Christ was anointed above all other saints. Jn. 1: "We saw him full of grace and truth." His companions are said to be anointed because whatever is had of this oil, that is, of the grace of the Holy Spirit, is from the abundance of Christ. Jn. 1: "Of his fullness we have all received." Ps. 132: "Like ointment on the head," etc.

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

As in Psa 45:6 the divine nature is made prominent, here the moral qualities of the human are alleged as the reason or ground of the mediatorial exultation. Some render "O God, thy God," instead of God, thy God--but the latter is sustained by the same form (Psa 50:7), and it was only of His human nature that the anointing could be predicated (compare Isa 61:3). oil of gladness--or token of gladness, as used in feasts and other times of solemn joy (compare Kg1 1:39-40). fellows--other kings.