Psalms 45

My heart overflows with a noble theme. I recite my verses for the king. My tongue is like the pen of a skillful writer. Wesley: Enditing—Heb. boileth, or bubbleth up like water over the fire. This denotes that the workings of his heart, were fervent and vehement, kindled by God's grace, and the inspiration of the Holy Ghost. Pen—He was only the pen or instrument in uttering this song; it was the spirit of God, by whose hand this pen was guided. Overflow and ready pen name inspired composition for the king.

Let the heart boil over with a pleasing theme for this King. Offer tongue as ready instrument; refuse a cold pen that never needed the Spirit's hand.

Calvin: My heart is boiling over with a good matter—preface showing the subject is no common one; Holy Spirit not accustomed to inspire servants to utter great swelling words and empty sounds; therefore not merely a transitory and earthly kingdom but something more excellent. Tongue compared to the pen of a swift and ready writer—harmony between tongue and heart.

Treat the boiling preface as warrant that more than bare earthly pomp is sung. Let heart and tongue agree for the King; refuse empty swelling that never serves his praise.

You are the most excellent of the sons of men. Grace has anointed your lips, therefore God has blessed you forever. Wesley: Fairer—Than all other men: which is most true of Christ; but not of Solomon; whom many have excelled, in holiness and righteousness, which is the chief part of the beauty celebrated in this psalm. Grace—God hath plentifully poured into thy mind and tongue the gift of speaking wisely, eloquently, and acceptably. Therefore—And because God hath so eminently qualified thee for rule, therefore he hath blessed thee with an everlasting kingdom.

Measure beauty by holiness and grace on the lips. Trace forever blessing to God's qualifying gift; refuse a fairness-cult that never needs his speech.

Calvin: Thou art fairer than the sons of men—commendation of beauty, then eloquence; personal excellence because noble mind often shines in the countenance. Grace of oratory belongs to a king who must allure to obedience by argument, not only compel. Al-ken because: Solomon distinguished because God blessed him—not blessed for beauty as wage. Excellence displayed in Solomon shone more fully in Christ, to whom truth serves as scepter.

Read handsomeness as gifted excellence for rule, not mere face. Trace forever blessing to God's prior favor; refuse a reading that makes beauty earn the kingdom.

Strap your sword on your thigh, O mighty one, in your splendor and your majesty! Wesley: Thy sword—To smite thine enemies. And the sword is here put for all his arms, as it is in many other places. Sword girded on the mighty one—splendor and majesty for war against foes.

See the King armed, not only adorned. Honor his majesty that smites enemies; refuse a meekness that never girds a sword.

Calvin: Gird thy sword upon thy thigh—praised for warlike valor that strikes terror into enemies and for virtues that secure reverence among subjects. Sword first a token of prowess to repel enemies; secondly of authority that he might not be held in contempt. Glory obtained not merely transient pomp but lasting and increasing.

Hold both the King's terror to foes and authority among his people. Seek lasting glory, not pageant; refuse a swordless reign that cannot defend.

Let your right hand display awesome deeds! Wesley: Ride—March on speedily and successfully against thine enemies. The word—That is, the gospel: which is called the word of truth, Eph 1:13, and may no less truly be called the word of meekness, because it is not delivered with terror, as the law was at Sinai, but meekly and sweetly; and the word of righteousness, because it brings in everlasting righteousness. And so the gospel is compared to an horse or chariot, upon which Christ is said to ride, when the gospel is preached. Teach thee—Thou shalt do exploits terrible to thine enemies; his hand should shew him, discover and work before him.

Ride with the gospel for truth, meekness, and righteousness. Let his right hand work awesome deeds; refuse a ride that never carries the word.

Calvin: Ride upon truth, meekness, and righteousness—virtues compared to chariots in which the king is borne aloft with majesty; opposed not only to vain pomp but to ambition, pride, fierceness, cruelty, and violence by which worldly kings seek renown. Faithfulness and justice, tempered with mercy, are the true foundation of kingdoms. Right hand shall teach terrible things—undertakings prosper when courage combines with justice and mercy.

Set the King's ride on truth, meekness, and righteousness, not on force alone. Prefer virtue-chariots to cruel horses; refuse a majesty that never needs equity.

The king’s arrows are sharp in the hearts of his enemies, and the nations fall under him. Wesley: Arrows—The same with the sword, and this is no other than his word, which is sharp and powerful, and pierceth the hearts of men. Fall—Prostrate at thy feet, after the manner of conquered persons. Sharp arrows and falling peoples—the word piercing hearts.

Receive the sharp word that pierces. Fall under the King rather than harden; refuse an arrow-proof heart that never yields.

Calvin: Thy arrows are sharp—warlike power again: pierce the hearts of enemies; weapons to strike at a distance all who resist his authority. Peoples fall under him—whoever attempts to shake the kingdom's stability shall perish; sufficiency of power to break stubbornness.

Own that resistance to this King meets piercing judgment. Submit before you fall as foe; refuse a stubbornness that tests his arrows.

Your throne, God, is forever and ever. A scepter of equity is the scepter of your kingdom; Wesley: O God—It is evident, that the speech is still continued to the same person whom he calls king, ver.1,11, and here God, to assure us that he doth not speak of Solomon, but a far greater king, who is not only a man, but the mighty God, Isa 9:6. A right scepter—Thou rulest with exact righteousness and equity. Shared with the Reformed: Hebrews 1:8 cites this of the Son—throne forever, scepter of uprightness.

Shared with both camps—confess the King as God with forever throne and upright scepter. Worship the mighty God of Isa 9:6; refuse a reading that strips deity from the addressed King.

Calvin: Thy throne, O God, is for ever and ever—Jews who make the address to God alone or read Elohim as genitive wrest Scripture against Messiah's divinity. Simple sense: not tyrannical but just and equal laws; yet Elohim cannot well apply to a mortal without qualification—nowhere is man or angel so titled without restriction. Therefore this psalm relates to a higher than any earthly kingdom; divine majesty of Christ expressly denoted. Hebrews 1:8–9 applies the same words to the Son. Wesley concurs: the forever throne and upright scepter name Christ's deity and righteous rule.

Shared with both camps—hold Elohim here as Christ's divine majesty, forever throne, upright scepter. Rest under the Son's reign cited in Hebrews; refuse a wresting that denies the Messiah's deity.

“You have loved righteousness, and hated wickedness.” Therefore God, your God, has anointed you with the oil of gladness above your companions; Wesley: Therefore—Therefore God hath exalted thee far above all men and angels, to a state of joy and endless glory at his right hand; which is fitly compared by the oil of gladness. Thy God—According to thy human nature, John 20:17, though in respect of thy Divine nature, thou art his fellow, Zech 13:7, and his equal, Phil 2:6, and one with him, John 10:30. Fellows—Above all them who partake with thee in this unction: above all that ever were anointed for priests or prophets, or kings. Shared with the Reformed: love of righteousness and anointing above companions point to the Messiah Hebrews cites.

Shared with both camps—rejoice in the anointed who loves righteousness and hates wickedness. Honor him above all fellows; refuse a gladness-oil that never exalts this King.

Calvin: Loves righteousness and hates wickedness—strict in punishing iniquity as in maintaining justice; rightful government restrains wickedness and vigorously maintains righteousness. Anointed above fellows: not effect of righteousness but its cause—divinely appointed and furnished with endowments; al-ken because. Oil of gladness: royal dignity whose effect is the Church's felicity under the kingdom promised to David's house. Explained of the Mediator, God manifested in the flesh, subject as our brother, anointed above fellows (Heb 2:17). Wesley says as much: Hebrews applies this anointing to Christ.

Shared with both camps—trace the King's righteousness to divine anointing above companions. Rest the Church's gladness on that oil; refuse a reading that severs Mediator from the forever throne.

“Your garments smell like myrrh, aloes, and cassia.” Out of ivory palaces stringed instruments have made you glad; Wesley: Myrrh—Wherewith they used to perfume their garments: this may denote those glorious and sweet smelling virtues, which, as they were treasured up in Christ's heart, so did they manifest themselves outwardly in the whole course of his life and actions. Whereby—By the sweet smell of thy garments out of those ivory palaces, or the effusion of the gifts and graces of thy spirit from heaven; which rejoices the heart of Christ as demonstration of his power and as instrument of bringing souls to God.

Smell the King's fragrant virtues and Spirit-gifts. Let ivory-palace gladness draw you; refuse a scentless Christianity that never manifests grace.

Calvin: Garments perfumed with precious odours; Solomon coming forth from ivory palace amidst applause. Superfluity not justified, yet moderate grandeur suitable to dignity need not be condemned with excess austerity. All that is here of Solomon was not simply approved—polygamy displeasing—yet the text records God's liberality in abundance. Spiritually: kingdom replenished with rich abundance under earthly figures; spiritual gifts of more value than worldly riches.

Read fragrance as the King's excellent gifts under figure. Prefer spiritual odours to bare pomp; refuse both austere denial of all grandeur and a luxury that forgets God.

“Kings daughters are among your honorable women.” At your right hand the queen stands in gold of Ophir. Wesley: Among—Among them that attend upon thy spouse, as the manner was in nuptial solemnities. As the queen is the church in general, and so these honourable women are particular believers, who are daily added to the church, Acts 2:47. And although the church is made up of particular believers, yet she is distinguished from them, for the decency of the parable. Kings daughters—because many of royal race embraced the faith, and because they are in a spiritual sense Kings unto God, Rev 1:6. Right hand—The most honourable place. Ophir—graces wherewith the church is accomplished.

See the Church as queen at the King's right hand, believers as attendants. Seek Ophir-grace adornment; refuse a solitary faith that never joins the bride.

Calvin: Daughters of kings among honorable women; consort at the right hand in gold of Ophir. Right hand the place of dignity. Properly one spouse of Christ consisting of the whole body of the faithful; she sits by the King not exercising peculiar dominion but because Christ rules in her—called mother of us all (Gal 4:26). Particulars need not be pressed curiously so as to invent several churches and rent the body's unity.

Honor the one bride at Christ's right hand. Hold unity of the Church under his rule; refuse a multiplication of spouses that splits the body.

Hear, O daughter, consider, and turn your ear. Forget your own people, and also your father’s house, Wesley: Hearken—The prophet having hitherto spoken to the bridegroom, now addresseth his speech to the bride. O daughter—He speaks like an elder person, and as her spiritual father and counsellor. Incline—He uses several words, signifying the same thing, to shew his vehement desire of her good. Forget—Comparatively. Triple call to hear, consider, incline—then forget people and father's house.

Hear the call to leave former allegiances for the King. Forget comparatively what rivaled him; refuse a divided ear that never inclines.

Calvin: Hearken, O daughter, consider, and turn thy ear; forget thy people and thy father's house—exhortation to the new bride to become altogether new; vehemence needed for complete renunciation of what nature and custom delight in. Remarkable prophecy of Gentile calling: Son of God forms alliance with strangers; wall of separation broken. Father's house and people: corruptions from the womb and evil custom; whatever men have of themselves. To deny ourselves is the beginning of sacred union with Christ.

Answer Hearken with self-denying forgetfulness of the old house. Enter the holy alliance as Gentile bride; refuse a nostalgia that keeps the dividing wall.

So the king will desire your beauty, honor him, for he is your lord, bow to him. Wesley: So—So thou shalt be acceptable to thy husband; which will abundantly recompence thee, for the loss of thy father's house. Thy Lord—As he is thy husband, and also as he is thy king, and God. Desire of beauty joined to lordship—bow to him.

Let the King's desire and lordship move you to bow. Accept the recompense of his favor; refuse a beauty that never worships.

Calvin: King shall greatly desire thy beauty; he is thy Lord; worship him—recompense that allays grief of separation from the old house. Worship: not only outward ceremony but holy desire to yield reverence and obedience. Church must not with unbridled license triumph over her Husband; Christ does not elevate the Church to impair his authority.

Bow because he is Lord, not only because beauty is desired. Keep the Church under the Husband's authority; refuse a reverence that crowns the bride above Christ.

The daughter of Tyre comes with a gift; the rich among the people seek your favor. Wesley: The daughter—The people of Tyre; he mentions the Tyrians because they among others, and before many others, were to be converted to Christ, but they are here put for all the Gentiles, whom that city fitly represents, as being the mart of the nations. A gift—To testify their homage. The rich—Of other nations.

Welcome Gentile homage seeking the bride's favor. Receive gifts as testimony to the King; refuse a closed court that never admits the nations.

Calvin: Daughter of Tyre with a gift; rich among the people shall entreat thy face—part of the recompense promised the queen. Tyre formerly renowned and opulent; high honor that men from such a city come to greet and submit. Realized in measure when great men, even if themselves refusing full submission to Christ, act with kindness toward the Church.

Expect the nations' gifts at the bride's favor. Hold Tyre as figure of wide homage; refuse despair when the rich still only approach the Church's edge.

The princess inside is all glorious. Her clothing is interwoven with gold. Wesley: Daughter—The spouse; so called, because she was the daughter of one king, and the wife of another. Within—In her soul. Her cloathing—She is outwardly adorned with virtuous and honourable actions. Glory within and gold-woven robes—inner and outer beauty.

Seek glory in the soul and virtuous outward adorning. Let chamber-glory match gold robes; refuse display that never begins within.

Calvin: Daughter of the King all glorious within; clothing of garments embroidered with gold—either always sumptuously apparelled even in private, or splendor of substantial material, not mere dazzle. Church richly apparelled not to attract men's notice but for the King's pleasure. If she lacks spiritual beauty in which Christ's glory shines, the fault is ingratitude that despises or squanders God's goodness.

Dress the bride for the King's pleasure, not for human stare. Seek within-glory that is no illusion; refuse a poverty of spiritual beauty blamed on fate.

In many-colored robes She shall be led to the king in embroidered work. The virgins, her companions who follow her, shall be brought to you. With her virgin companions following behind her. Wesley: Brought—He alludes to the custom of conducting the bride to the bride-groom's house. Companions—Her bride-maidens attending upon her. Led in many-colored robes with virgin companions—nuptial procession to the King.

Enter the procession toward the King. Walk with companions in joyful escort; refuse a lone arrival that never joins the bride's train.

Calvin: Brought to the King in raiment of needle-work; virgins after her, her companions, brought—display of the bride's train entering. Figures of earthly ceremony teach the Church's approach to Christ; not every ornament need be pressed into separate allegory.

Go in with the companions to the King. Keep the procession Christ-ward; refuse curious straining of every thread of the parable.

With joy and rejoicing they shall be led. They shall enter into the king’s palace. Your sons will take the king. Joy and gladness mark the entrance—led into the King's palace, not dragged.

Enter the palace with joy and gladness. Let the leading be glad; refuse a grim procession that never rejoices in the King.

Calvin: Brought with joy and gladness; they enter into the palace of the King—nuptial gladness consummated in entrance. The Church's approach ends not in outer courts but in the King's own palace under figures of joy.

Expect glad entrance into the King's palace. Hold joy as fitting the wedding; refuse a reading that makes arrival only fear.

Your sons will take the place of your fathers. You shall make them princes in all the earth. Wesley: Instead—Having directed his speech to the bride, he now returns to the bridegroom, as may be gathered from the Hebrew words of masculine gender; and from the next verse, which belongs unto him; therefore this cannot be understood of Solomon and Pharaoh's daughter, because he had no children by her, and but very few by all his wives; his children were far from princes in all the earth. Fully accomplished in Christ: who instead of his fathers of the Jewish nation, had a numerous posterity of Christians of all nations, called princes and kings because of their great power with God and with men.

Look for sons made princes in all the earth under Christ. Count the nations' believers as his posterity; refuse a Solomonic limit that never reaches the earth.

Calvin: Instead of thy fathers shall be thy children; make them princes in all the earth—children not inferior in dignity to fathers; empire so extensive it might be divided into many kingdoms. Easy to gather this is spoken of Christ: Solomon's first successor retained only a small part; true successors shut within narrow limits. At Christ's coming children begotten inferior in no respect in number or excellence, set as rulers over the whole world. Sovereignty consists not in persons of men but refers to the head; dominion ascribed to members is properly Christ's—ministers subdue the world by the Gospel scepter.

Trace worldwide princes to Christ's headship, not to Solomon's line. Serve as ministers under his scepter; refuse a glory that forgets the cross while numbering the earth.

I will make your name to be remembered in all generations. Therefore the peoples shall give you thanks forever and ever. Wesley: Remembered—As he began the psalm with the celebration of the king's praises, so now he ends with it, and adds this important circumstance, that this nuptial song should not only serve for the present solemnity, but should be remembered and sung in all successive generations. Name remembered and nations' forever praise close the wedding song.

Shared closing with both camps—keep the King's name remembered in every generation. Join the nations' forever praise; refuse a song that ends with one wedding day.

Calvin: I will make thy name to be remembered throughout all generations; people shall praise thee for ever and ever—inapplicable to Solomon, who by impious rebellion stained his memory; Rehoboam lost the better part of the kingdom. True accomplishment in Christ: memory of his name continues to prosper; despised and trampled yet surviving in undiminished majesty; enemies unable to extinguish it; proclaimed in every language. Diligent endeavor that the memory of Christ never lose renown, for the eternal salvation of men.

Shared closing with both camps—labor that Christ's name be remembered and praised forever. Hold undiminished majesty against blasphemy; refuse a memory that settles for Solomon's stained renown.