Psalms 45

Psalms 45:1-17

The glory of the Messiah; united to His people. To the chief musician, upon Shoshannim, Maskil of the sons of Korah: a song of the Beloved.
Suddenly the Lord will appear. As Zechariah shows (Zechariah 14:1-21) when Jerusalem is compassed by her enemies, and just falling, nay, has fallen into their hands, -the city taken, the houses rifled, and half of the city gone forth into captivity, while “the rest of the people shall not be cut off from the city,” -then “shall Jehovah go forth, and fight with those nations, as when He fought in the day of battle.” This might be, and has been, taken as a providential visit; but what follows shows conclusively, and in agreement with many other prophecies, (Daniel 7:13-14, etc.) that it is -though indeed Jehovah -the Son of Man who comes: for “His feet shall stand in that day on the Mount of Olives . . . . and Jehovah my God shall come, and all the holy ones with Thee.” “Saints” it is in our common version; but we must not press this as necessarily implying men. “The holy ones” may be angels, and more naturally: for it is not till the New Testament that we have it revealed that “when Christ, who is our life, shall appear, then shall we appear with Him in glory” (Colossians 3:4). But a personal coming, with at least angels, is clearly announced; and then it is that “Jehovah shall be King over all the earth: in that day there shall be one Jehovah, and His name one.” The psalm before us gives us no date nor details of the coming of the Lord; and the veil over its teaching is thick enough to have blinded the critics who with so much pains seek to put themselves back into the Old Testament darkness in order to get the true light thereupon. Here we may choose, if we will follow them, between Solomon, Ahab, Joram, the Syrian Alexander, a Persian monarch, or wander, if we please, further still. With all this we gain no help to spiritual conception, if even we are not led to patch and mutilate after the manner of Cheyne, in order to get rid of any possibility of holding what is in disrepute as the “traditional” one. May not, after all, this traditional one be just the effect of the glory of Christ shining out of Scripture all down the centuries? and thus tradition be but a poor name for the continual witness of eyes that have seen it? The psalm is another Maskil, or psalm of instruction, -pointed out to us thus as having special wisdom for the time to which all these psalms refer. If it be the appearing of Messiah which is the people’s deliverance from all their sorrows; we must see how necessarily this must have its place in such a series. The psalm is also (along with the sixty-ninth and eightieth) entitled; “al-shoshannim;” or; “upon lilies;” which has been given various conjectural references to instruments or current songs; so purely conjectural and so entirely without spiritual meaning; that we can lose nothing by ignoring them altogether. But the home of the lily, if we may so say; is in the Song of songs; where we shall find it undoubtedly with such spiritual significance emphasized; and in various details, as found in the valleys; growing among thorns; the roes (or gazelles) pasturing among them; as to which Dr. Thompson says, -“Our flower delights most in the valleys, but it is also found on the mountains. It grows among thorns; and I have sadly lacerated my hands in extricating it from them. Nothing can be in higher contrast than the luxuriant velvety softness of this lily, and. the crabbed; tangled hedge of thorns about it. Gazelles still delight to feed among them; and you can scarcely ride through the woods north of Tabor; where these lilies abound; without frightening them from their flowery pasture.” The lily is the ideal thus of purity, beauty; and attractive grace, which may be found (though not necessarily) in lowliest circumstances, and indeed encompassed with the signs of the curse, though foreign to its own nature. Such an emblem may well suit the Lord Himself in His character as Man; and His people too; as by grace partaking with Him in it. In the psalm before us both these are seen together, and to both it may well refer. Corresponding to this; we have as the designation of the whole psalm; “a song of loves;” or “of the beloved” -“beloved one,” in the Septuagint; persons (Olshausen); objects (Delitzsch). The variation is not; after all, a very great one, whether it express the affection of the heart, or the object of the affection; and whether this be simply Christ, or Christ and His people together. The true heart has always found the meaning here; and whether in the Synagogue of old; or the Church of the later dispensation; it has been recognized as a prophecy of the Christ of God.

1. Heart and tongue are in unison in the speaker here. His theme possesses and carries him away. He has to declare his delight in it; how full he is of the “good matter” he pours forth. Even while he speaks he turns from those he is addressing, to the glorious Presence which shines upon him; to pour out his praise directly to Him. “Thou art fairer far;” he says, “than the sons of men” -Son of man, but transcending them all; and with this personal excellence joins itself a divine quality of speech, -“grace is poured into Thy lips.” In this he discerns the ground, not of temporary blessing, as when. God brought forth man at the beginning and blessed them, (Genesis 1:28;) but of eternal. For here is a perfection. which shall not pass away, and One qualified perfectly to communicate between God and man. There is but One such Man: there has never been another -a true “Second Man,” in every respect. Therefore there is but this One to whom such language can. refer. Although he does not bring out the full meaning of the passage; we must agree with Alexander, that “on any hypothesis except the Messianic one; this verse is unintelligible.”* \
2. Thus the subject of the psalm is defined. But the King thus glorious and owned of God is not on that account welcomed in peace to His throne by the world’s homage. No: He has to conquer His kingdom, as had David. The next three verses therefore speak of the putting down. of His enemies. He is invited to gird His sword upon His thigh with glory and majesty; and to ride forth, as He. is seen in the Apocalyptic vision.

Truth and the cause of meek (or suffering) righteousness demand the judgment which He comes to execute. Grace has been shown and been rejected: only judgment therefore remains; and “when Thy judgments are in the earth, the inhabitants of the world will learn righteousness” (Isaiah 26:9; Isaiah 10:1-34). The “grace poured into His lips” is exchanged therefore for a sword. It is tire answer to the cry of the previous psalm; and in fact the battle is soon over when once the day of long-suffering has reached its limit. The peoples fall under Him: but this is only the prelude to a very different and contrasted scene. 3. The third section flashes out the full glory of the King. The apostle’s comment and. quotation, in the epistle to the Hebrews (1: 7-9); expressly contrast it with what is angelic merely: “Of the angels it* saith: “He maketh His angels spirits; and His ministers a flame of fire; but of the Son: Thy throne; O God; is for ever and ever; a sceptre of righteousness is the sceptre of Thy kingdom.”**
Yes, the kingdom of God is indeed come; never to pass away. Human hands they are that take the empire; but that is a mystery and marvel of the Divine ways. “To us a Child is born, to us a Son is given; and the government shall be upon His shoulder; and His Name shall be called Wonderful; Counsellor; the Mighty God; the Father of eternity; the Prince of peace” (Isaiah 9:6). How blessed the announcement! how clearly has it been made! and that trumpet of jubilee is soon to sound which shall call the saints of every time to enter upon their inheritance. When He inherits, they too shall begin to inherit who are Heirs of God, joint-heirs with Christ. God “hath given Him authority to execute judgment also, because He is the Son of man” (John 5:27); and here also they share (through His grace) with Him; in ways suited (of course) to creature-capacities. “To him that overcometh will I grant to sit with Me upon My throne; even as I also overcame, and am set down with my Father on His throne” (Revelation 3:21). Here is careful discrimination, with abounding grace. Upon the Father’s throne none could surely sit; except Himself. And let us observe that, while here; as soon as His kingdom is announced, we hear -strange as it may seem -of “fellows”; yet the same necessary discrimination is observed. Man Himself, and exalted as Man by God, it is added, “God, even Thy God; hath anointed Thee with the oil of gladness above Thy fellows.” Striking it is how in this Jewish psalm of Christ, and with millennial glory now in view; we should find just in this place; more than a hint thrown out of what is outside of Jewish blessing altogether. No doubt it is something which, apart from the New Testament, we should not be able to realize; and even with it; we may take it loosely as referring to men at large who as saints are brought into relationship with Him who sanctifies them. But the word “fellows,” or “associates,” seems to go further than this, and especially if we consider the place in which we find them spoken of here. The “queen” of this psalm, and her companions, are certainly earthly, and not heavenly saints. Here are those who seem to occupy another place; and are spoken of by a title most suited for those whose home is with Christ above; filling thus; too, what for us would be otherwise an unfilled gap; even in this scene of glory. All this would naturally suggest such a view as we are taking. This glorious King reigns then by divine right on the highest of thrones; and yet is a Man; and as such subject, even upon the throne which here He takes. What a guarantee of stability; and of the perfection of that Will that governs all! Freedom and obedience are only different sides of the perfect blessedness found in such a kingdom for the soul that has truly entered it. Once more we are reminded of the personal excellences of the King. His “garments” are, of course, as always; that practical righteousness which He has loved and manifested in His human life. They are so perfumed with precious spices that they seem to consist of the very spices themselves. The myrrh and cassia (though the word used for this last is a different one) are principal ingredients in the holy anointing oil (Exodus 30:1-38), and therefore certainly typify graces of the Spirit which are found in Him. The aloes are reckoned among the “chief spices” (Son 4:14). The myrrh is a gum which distills spontaneously from the plant; though it may be procured also by incision.

Cassia seems to be a kind of cinnamon; and a bark aloes also a fragrant wood. But it is hazardous to say more about them until; two latter have been more definitely determined. Perhaps these different characters of the spices may at least present to us more distinctly the whole manhood of our Lord as alike fragrant with spiritual perfection. Difficulty also attends the rendering of the last part of the verse; as may be seen by the various translations. That which commends itself etymologically, and is most accepted perhaps today; furnishes also a meaning in sweet accord with what is here the theme. We may be able to say little about the “ivory palaces”; although Solomon’s ivory throne may give us perhaps the thought of regnant righteousness; -may appear like a symbol of the “great white throne” itself -needing but little transfer of application from a throne to a palace, -the abode of rulers. From such homes of purity; the sound of “stringed instruments” may well gladden the King;s heart. They show man;s power over inanimate nature, to fashion it to harmony of praise. Man’s hand it is that draws the music out.

Set over nature; he has largely yet made discord of it. Nov the glorious King hears other strains. Here is what is now the result of His own work: He finds in it the fruit of the travail of His soul; -reconciliation carried fully out. And this the “stringed instruments” -controlled by man;s hand entirely -best expresses. 4. The fourth section, as that, defines for us (not without need; if we think of many interpreters) that the relations in which the King is now to be seen are earthly relations. The figure of marriage is, as we know, used to image to us the union of Christ with His Church in glory; it is also used similarly to convey to us the relation of Jehovah to Israel, both in time past and in that to come, -suspended for the present through national unfaithfulness (Isaiah 50:1; Hosea 2:2). The relation in the first case is heavenly -to be enjoyed there; in the latter, earthly. The earthly may be also a figure of the heavenly; but the two are thus entirely distinct; and must be kept distinct in our minds; or we fall into confusion. Just so, there are two Jerusalems; put in contrast by the apostle in Galatians (Galatians 4:25-26), but the earthly in her glorious days to come being again an evident type of the heavenly one (comp. Ezekiel 47:1-12 Ezekiel 48:30-35 with Revelation 21:1-27; Revelation 22:1-21). The Psalms are in their whole horizon earthly (Psalms 115:16); and; while there may be hints, as we have already seen, of a higher sphere of blessing; the common Old Testament character attaches to the book throughout. The “queen;” -the bride of the King -as all connections show; is therefore the earthly and not the heavenly bride. The “king’s daughters” show us; in a not unusual figure, the representatives of the nations attendant upon One who is Lord of the whole earth. Israel alone has the place of bride; and to import the polygamy of ancient times into this scene of future blessedness not only occasions moral disquietude but is contrary to Scripture statements as to Israel’s distinctive place. The “daughter of Tyre” in the twelfth verse is in fact but one of these “kings’ daughters;” and indicates their place. The queen* stands at the right hand of the King, adorned with gold of Ophir: divine glory displayed in “fruitfulness”** from a naturally barren soil. How glorious will God manifest Himself at last in such fruit brought forth from the obdurate heart of man! How will it be “said of Jacob and of Israel” -comparing one with the other -“What hath God wrought!”
Now she is called, in view of the grace that has been shown her; to be a Manassite; forgetful of her kindred and her father’s house. There must be no turning back to what has been left behind -to a condition wholly incompatible with her relationship to the glorious Person who desires her for Himself. He is indeed the Lord, and claims the entire affection and worship of the soul. It is in yielding Him this that all the sweetness of such a love as His is proved and enjoyed; and if we make Him all; we shall find how more than enough He is for all that heart can seek in Him. This is the knowledge of the new man, that “Christ is all”; all other competing objects having to disappear and give place to Him (Colossians 3:10-11). A simple truth, therefore, this should be to the Christian; and scarcely needing much enforcement. Yet it does need. How few of those who have turned to Him, yea, and found answer from Him; in the deepest need of their souls; have yet frankly taken Him for all other needs! How many have to find cistern after cistern of their own cracked in the hewing; before they apply themselves in full earnest to their own free fountain of living water! How little is it understood that Christ and nothing else will more than satisfy; when Christ and a great deal else to supplement Him will only bring one down to near starvation! Yet should it be difficult to see that a Christ honored and trusted as all-competent will justify that trust, when a Christ dishonored by other makeweights will seem to justify nothing but the distrust? So it will be found as often as we try it; verification will surely be found by experience on either side. And that is why so often a man’s happiest time comes when circumstances should make him most miserable; when, other dependences having broken down; the Voice is heard which says; “Whosoever is athirst, let him come unto ME and drink!” But what a sorrow and what a shame, not to have heard that Voice before, -not to have known that HE was worthy of ALL trust, as surely as He was worthy of any! Oh for an utter dependence upon Christ for all things! a dependence which shall realize itself as independence of all else beside Himself! How blessed to know that here is a fullness within reach of any man, and of which nothing can deprive the man who seeks it! For it we must be Manassites; with our faces towards heaven; Christ our goal and prize; to win Christ and be found in Him. This is the path of progress and of victory -of enjoyed competency all the way. Israel shall find what He is for her also in the day which this psalm anticipates; -shall find Who this Joseph is who unknown has fed them in famine. And when the glory of the Lord shall thus have risen upon them; “the Gentiles shall come to their light; and kings to the brightness of its rising.” This we find therefore now: “The daughter of Tyre is present with an offering: the rich among the people intreat thy favor.” Tyre; the queen city of commerce; whose merchants are princes; and who knows well the value of all earthly things that can be bought; is now attracted by what no riches can purchase. She is here; not with a price; but with an offering. The rich intreat for what is greater riches. This is evidently a typical example of how the “Desire of all nations” will be found in Christ; Tyre; as the great trafficker; being the suited power to illustrate this. The facts here have all of them spiritual significance. 5. So now man is seen with God as never yet: the earth has caught the rays of the Sun of righteousness; the night is over and gone; the golden day is come. But this supposes, on the part of those brought near; the necessary requirements met of the divine nature. The number of this section which speaks of man with God, is that therefore which speaks also of responsibility and exercise, and of a way by which God’s destined end is reached. Accordingly we now return to look at the bride after another manner. She is now not only a king’s bride; she is also a “king’s daughter.” Her birth is royal also: her husband need not be in this respect ashamed of her: as it is said in Hebrews (Hebrews 2:11); “For both He that sanctifieth and they that are sanctified are all of one” -from one; of one paternity, -“for which cause He is not ashamed to call them brethren.” They are born of God; -as to the new nature; born again; He was Son of God from the Virgin’s womb, without taint of sin at all. Enough of difference here, one would think; to make Him ashamed to call them brethren; yet He is not ashamed. So the bride here has; as looked at from one side, kindred she must forget, and yet on the other side, as a king’s daughter, is “all glorious within.” The spiritual significance illumines the whole; and alone makes it worthy. This guides as to the disputed meaning of “within.” Is this within the palace, or within the litter that is conveying her, when she is “brought unto the king”? or is it “inwardly”: is she all-glorious not merely externally; but within herself? Certainly the latter is the most consistent with the context. Is it not really most consistent with the use of the word itself; without any indication of the litter or house or palace? Whose palace? Not the king;s: for her being brought to him follows this. Her father’s; say Delitzsch and Moll, or her own chamber, before she is brought forth.

If so; it is mere scenery; too much imported into the word to gain so little.* Spiritually there is no gain at all: “the king’s daughter” leads us naturally to think of what she is herself spiritually; to which the clothing with its interweavings of gold; as glory put upon what is already in itself glorious; is most perfectly suited. This clothing may be identical with the “embroidery” in which she is brought to the king; or is it possible that the reference here may be, as in Psalms 139:15 it certainly is, to the body “curiously wrought” or “embroidered” (the same word) in its variegated structure of muscles and vessels and nerves; an organic web which may well picture the more wondrous interlacing of faculties and powers in the spiritual part? How will the perfect being at last show the painstaking care of God in a marvelous piece of handiwork -a creature that shall glorify Him in its mere existence for ever and ever!
The virgins that follow her; her companions; I have again a difficulty in interpreting according to the polygamous relationships of ancient times. Israel’s exaltation to a special place of blessing and nearness to her heavenly King seems rather to discountenance than favor such application; while the joy that is awakened among the nations of the earth may well account for the queen’s “companions.” Nor do I forget; in the moral difficulty suggested; that the wives of David and others are plainly typical of Messianic or divine relationships; the evil being in no wise sanctioned by this overruling of them for good. All that is different, as it seems to me, from what is implied in current interpretations here, and that just because, were they necessarily to be received, they would seem, in a psalm such as the present, to imply some real sanction of polygamy itself, and not a mere toleration of it. Difficulties there are as to this in other connections; and here is not the place to attempt explanation: they must be looked at as we come to them. In this place the interpretation in this way seems more than disputable. The fruit of Messiah’s union with Israel is found in rulers established in all the earth. And the psalm ends with the mention of the blessed King to be in their mouth throughout all generations; and; through this; eternal praise from the subject peoples.