สดุดี 45:9 วิจารณ์

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.

Kings' daughters were among thy honourable women,.... Or "maids of honour" (n); who filled and adorned the king's court, and made a splendid appearance there, the same with the virgins, the companions of the bride, in Psa 45:14; and design truly gracious souls, believers in Christ, who are his "precious ones" (o), as the word may be rendered; the excellent in the earth, in whom is all his delight; the precious sons of Zion, comparable to fine gold; his portion, his jewels, his peculiar treasure, and the apple of his eye: and since they have been precious to him, they have been "honourable", as they are, both by birth and marriage, being born of God, and espoused to Christ; by their character, kings and priests; and by their company, being among princes, and especially by their having communion with Father, Son, and Spirit: and among these are "kings' daughters"; yea, they are all of them the sons and daughters of the King of kings; not by their first birth, by which they were mean, base, and dishonourable, wretched and miserable, and children of wrath, as others; but by their second birth, or regeneration, through being born from above, and of God, to an incorruptible inheritance; and so are clothed and fed like the daughters of kings, and have the attendance of such, angels to wait upon them and guard them; and through adopting grace, which regeneration is the evidence of, by virtue of which some of the children of men become the sons and daughters of the Lord God Almighty; and through their marriage to the King's Son, the Lord Jesus Christ: the words may be rendered, "Kings' daughters were in thy precious things" (p); that is, were arrayed with them: meaning either the graces of the Spirit, comparable to gems, pearls, jewels, and precious stones; see Sol 1:10; or else the rich robe of Christ's righteousness, and garments of salvation, with which believers being clothed, are as a bridegroom decked with ornaments, and as a bride adorned with jewels, Isa 61:10; and this agrees with what follows; upon thy right hand did stand the queen in gold of Ophir; by whom is meant the church, whose title is a "queen", being the bride, the Lamb's wife: wherefore, because he is King, she is queen; for this title she has not of herself; it is founded not in her own right, but upon her relation to Christ, being married to him; and so is expressive of relation to him, union with him, and of privilege and dignity through him; she sharing with him in all he has, even in his kingdom and government, reigning with him, and on the same throne: her being "on his right hand" shows the honour she is advanced unto; yet "standing" may denote subjection to him as her Lord and head; and being so close by him may suggest her fidelity and inviolable attachment to him, and strict adherence to his person, cause and interest; as well as her protection from him, being held and upheld by his right hand; and her reception of favours from thence, and her enjoyment of his presence, at whose right hand are pleasures for evermore. Her dress is "gold of Ophir": a place famous for gold; See Gill on Kg1 9:28; with which the clothes of great personages used to be embroidered; so Esther is said (q) to put on her royal apparel, adorned with the good gold of "Ophir": here it means, that the queen's or church's clothing was of wrought gold, as in Psa 45:13, and intends the righteousness of Christ, with which she is arrayed, comparable to it for its richness, purity, lustre, glory, and duration. (n) "inter noblies tuas", Tigurine version. (o) Heb. "pretiosas", Piscator; so Ainsworth. (p) In "pretiositatibus tuis", Montanus, Gejerus; so some in Vatablus. (q) Targum Sheni in Esther v. 1.

The queen … is the soul that is joined with the Word, its Bridegroom; not subjected by sin but sharing the kingdom of Christ, it stands on the right hand of the Savior in gilded clothing, that is to say, adorning itself charmingly and religiously with spiritual doctrines, interwoven and varied.

What can be fairer than a soul that is called the daughter of God and that seeks for itself no outward adorning. She believes in Christ, and dowered with this hope of greatness, makes her way to her spouse, for Christ is at once her bridegroom and her Lord.

What a nuptial song! Behold in the midst of songs full of rejoicing, comes forth the Bride herself. For the Bridegroom was coming. It was He who was being described: it was on Him all our attention was fixed. "Upon Your right hand stood the Queen" [Psalm 45:9]. She which stands on the left is no Queen. For there will be one standing on "the left" also, to whom it will be said, "Go into everlasting fire." [Matthew 25:41] But she shall stand on the right hand, to whom it will be said, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." [Matthew 25:34] On Your right hand stood the Queen, "in a vesture of gold, clothed about with various colours." What is the vesture of this Queen? It is one both precious, and also of various colours: it is the mysteries of doctrine in all the various tongues: one African, one Syrian, one Greek, one Hebrew, one this, and one that; it is these languages that produce the various colours of this vesture. But just as all the various colours of the vesture blend together in the one vesture, so do all the languages in one and the same faith. In that vesture, let there be diversity, let there be no rent. See we have "understood" the various colours of the diversity of tongues; and the vesture to refer to unity: but in that diversity itself, what is meant by the "gold"? Wisdom itself. Let there be any diversity of tongues you please, but there is but one "gold" that is preached of: not a different gold, but a different form of that gold. For it is the same Wisdom, the same doctrine and discipline that every language preaches. In the languages there is diversity; gold in the thoughts.

The church is in attendance on you, he is saying, on your right; that is, it will always be assembled for you. The church is always assembled in union with him both in purpose and in the grace of rebirth, just as members and body are with the head, as the apostle says in one place, “You are the body of Christ and individually members of it.” … For this reason, “at your right hand” was well put, as if to say by way of underlining the honor stemming from the more important member. [The church] is in attendance on you, enjoying the greatest honor from you.… clothed in much adornment. So while it was vouchsafed the dignity of sonship and called and made body of Christ, it was clothed in the greatest adornment, the beauty of the spiritual graces: the marvels performed through the saints were like a kind of golden and marvelous adornment, bringing splendor to the believers in Christ, who composed the church.

"The queen stood." Above, the Psalmist praised Christ for graciousness, warlike virtue, and delights; here he praises him for his bride, whom he describes in four respects: as to the presence of the bridegroom, as to her dignity, as to her glory, and as to her adornment. The bride of Christ is the Church; the brides of a king are called queens. Esther 2: "This is Esther, appointed queen." And this queen is the Church. 2 Cor. 11: "I have espoused you to one husband, as a chaste virgin," etc. Her dignity is that she is a queen. She "stood," always clinging to God and united to him. Hence the Angels who are not sent are called assistants. Dan. 7: "Thousands of thousands," etc. Ps. 5: "In the morning I will stand before you," etc. Gregory says: one sees by faith, is raised by hope, is united by charity. The glory of this queen is the prerogative she has, because "at the right hand," that is, among the better goods. Hence the Son also, insofar as he is among the better goods of the Father, according to his humanity, is said to be at the right hand. Mk. 16: "The Lord Jesus indeed sits at the right hand of God." And these better goods are such; but if spiritual goods are compared with temporal ones, spiritual goods are superior. And this queen stood in spiritual goods. Prov. 3: "Length of days in her right hand." Also, if by "right hand" are signified good works, these are superior to sins. Prov. 4: "The ways that are on the right hand, the Lord knows." And in these this queen stood. Her adornment is described when he says, "in gilded clothing." Jerome does not have "surrounded by variety," nor do the Hebrews; but Jerome has, "in a golden diadem." In the Hebrew, "in a mass of gold." And according to our text, there is a twofold garment of the Church. One is the teaching of the two testaments. Prov. 31: "All her household are clothed with double garments." And this garment is not gold alone, but gilded, because it is resplendent with divine wisdom, with which this teaching is full. Nevertheless, it is "surrounded by variety." And this can refer to the diverse kinds of languages, or to a more profound mode of wisdom. The other garment is virtuous action. Ps. 131: "Her priests," etc. By gold, charity is signified. Gen. 2: "The gold of that land is very good." For charity is brilliant and red. And therefore it is said to be gilded, because it is informed by charity. 1 Cor. 16: "Let all your works be done in charity." Or, "surrounded by variety," that is, by diverse works of virtue; because some were golden through martyrdom, some rosy through the groan of penance. Col. 3: "Put on, as the elect of God, holy and beloved, the bowels of mercy," etc. And all this can be explained of the Blessed Virgin, who is queen and mother of the king, who stands above all choirs in gilded clothing, that is, gilded with divinity -- not that she is God, but because she is the mother of God.

"Myrrh and gutta." Here he treats of the delights of the king, and he describes these delights from four things: from clothing, from dwelling, from attendance, and from marriage. Of the first, he says, "Myrrh and gutta and cassia from your garments." The garments of Christ can be twofold: namely, his body. Is. 63: "Why is your garment red?" Also, the garment of Christ is all the saints. Is. 49: "You shall be clothed with all these as with an ornament." And from these proceeds the fragrance of myrrh, gutta, and cassia, whether from the garment that is his body or from the saints. Myrrh has bitterness; and so if it refers to the body of Christ, it signifies the bitterness of the Passion. Song 5: "His fingers," namely, nailed to the wood, "dripping with choice myrrh." But if it refers to the saints, it signifies penance. Sir. 24: "Like choice myrrh I gave forth a sweet odor." Where we have "gutta," the Greek has "aloes"; the Hebrews, "stacte." Gutta is a liquid of a certain herb, and something hot, and it is good against swellings; and it signifies humility, which was especially in Christ. Mt. 11: "Learn from me, for I am meek," etc. It was also in the saints. Is. 66: "Upon whom shall I look, except upon the lowly and contrite in spirit, and him who trembles at my words?" Aloe is the juice of a plant, but it is not taken here in that sense; rather, it refers to a certain wood called aloe, which is aromatic. Stacte is a gum of myrrh, which is more precious than myrrh. And this is the same as myrrh in terms of fragrance. Cassia is of three kinds. One cassia is like a tube; another is the fruit of a tree -- and he does not intend this here, because it is not aromatic; but there is a certain cassia bark which is aromatic, and it is to this that the text refers here. Or, according to the Gloss, there is a certain tree called casia that grows in watery places; and through this is signified the water of tears, or the water of baptism; as if to say: the fragrance of all these things proceeds from the saints and from your body. 2 Cor. 2: "We are the good odor of Christ." Of the second, he says, "from ivory houses"; as if to say: there is also fragrance from your ivory houses, which are fragrant because of these aromatics. The ancients had paneled walls; with us they are of marble. And so among the Hebrews and Orientals, the walls were covered with ivory. Amos 3: "The ivory houses shall perish." "Houses" signify the faithful. 1 Pet. 2: "You yourselves, as living stones, are built up into spiritual houses," etc. "Ivory," cold on account of chastity. Song 5: "His belly is of ivory." Also, white on account of purity; ruddy on account of charity. Lam. 4: "More ruddy than ancient ivory." Of the third, "from which the daughters of kings have delighted you in your honor"; as if to say: he is so delightful that he has the daughters of kings in his service; as if to say: your garments have prepared the daughters of kings who serve you. Literally, the daughters of earthly kings delight us for the honor of Christ, because they dedicated themselves to Christ and died for Christ, and this "in your honor," that is, for your honor; as if to say: not only the daughters of one king, but also the daughters of kings serve Christ. Or otherwise: kings are the apostles; their daughters are faithful souls. Or kings are doctors. Rev. 5: "You have made us a kingdom and priests to our God." Their daughters are the Christian and faithful people. 1 Cor. 4: "In Christ Jesus through the Gospel I have begotten you." These are daughters in the honor of Christ, not in the honor of kings, namely Peter and Paul, but of Christ. 1 Cor. 1: "We preach Christ crucified." They delighted with these aromatics.

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.

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