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1. |
Introduction: an inspired psalm |
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2-8. |
Concerning the King |
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9-15. |
Concerning the Queen |
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16,17. |
Concerning the King and Queen |
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2. |
Thou art fairer than the children of men. A physical
detail about the king of some importance, now that he was recovered from the
ravages of his disease. |
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Grace is poured forth into (or by means of) thy
lips. An expression of Hezekiah’s godliness. |
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3,4. |
Thy sword... thy right hand. The expressions here of
military strength are quite relevant, for after the destruction of the feared
Assyrians, the kingdom of Judah moved into a new era of influence and
importance. |
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4. |
Truth, meekness, righteousness. All of these fit godly
Hezekiah admirably, the second describing the period of his sickness and
retirement from public affairs. |
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5. |
Thine arrows are sharp. In Hebrew there is a
well-recognized relation between firing arrows and teaching. (Consider, as one
example, Acts 2:37, where Peter’s preaching “pierced” the
hearts of the listeners.) Hence the people fall under thee is a reference
to the king’s influence, throughout the whole twelve tribes, since the
reformation he sponsored. |
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7. |
Anointed... above thy fellows. What king since David
compared with Hezekiah? |
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8. |
Out of the ivory palaces. At this period, fine houses
with ivory inlay (found by archaeologists) were the height of fashion (as
Ahab’s palace: 1 Kings 22:39; cp. Amos 3:15; 6:4). Here, “away
from ivory palaces” is a possible reading, and not
unsuitable. |
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10. |
Forget also thine own people. This suggests that the
bride was of Gentile origin. Hephzibah (literally Chephtsibah)
means “my delight (Hebrew chephets) is in her”
(see Deut. 21:14, s.w., about a Gentile wife put away). Also, “causing to
forget” was the name given to the first child of the marriage (Manasseh)
(cp. Gen. 41:51: the same name for Joseph’s son by Asenath, another
Gentile wife). |
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12. |
The daughter of Tyre may be idiomatic for a
representative from the Tyrian people, just as Judah is often called “the
daughter of Zion”. The country’s tremendous surge of prosperity
after invasion would encourage renewal of the old alliance formed by Hiram of
Tyre with David and Solomon. |
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13. |
The king’s daughter. Instead of a Gentile, was
she perhaps the daughter of the last king of Israel — an attempt, like 2
Chron. 30:5, at unification of the twelve tribes? This, of course, can be
nothing more than guesswork. |
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16. |
Instead of thy fathers shall be thy children. Hezekiah
had lamented the threatened discontinuity of the Davidic line: Isa. 38:5,19. Now
he can look forward to rejoicing in his children: cp. Psa. 127:3-5 (a song of
— or for? — Solomon, but used by Hezekiah in his “Songs of
Degrees”) and Psa. 128:3,4,6 (definitely a Hezekiah psalm). |
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17. |
The idea is continued here: I will make thy name to be
remembered means, simply, ‘You will have a
seed!’ |
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2. |
Fairer than the children of men. In all senses this is
true of Christ in his glory. And it is true also of his Bride, his eternal
companion, who is “fairest among women” (Song 5:9) — because
she has been made, and she has made herself (both are true!), the fitting
counterpart of her Beloved! When Christ lived among men, and especially in the
circumstances of his sufferings and death, he was certainly not to be desired
for his form or comeliness (Isa. 52:14; 53:2). But having been glorified, he is
now “holy, harmless, undefiled, separate from sinners, and made higher
than the heavens” (Heb. 7:26); in short he is “altogether
lovely” (Song 5:16). |
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Grace is poured forth from thy lips. “And all
bare him witness, and wondered at the gracious words which proceeded out
of his mouth” — a direct allusion, in Luke 4:22, to this verse, in a
section which follows the exposition of Isaiah 61 (and 62:1-5?).
“Grace” in the New Testament has the dual meaning of Holy Spirit
gifts (Rom. 12:3,6; 1 Cor. 1:4,7; Gal. 2:9; Eph. 4:7; 1 Pet. 4:10) and the
forgiveness of sins (Rom. 3:24; 5:17,20,21; 6:1; Eph. 1:6,7; 2:5-8) — both
wonderfully apt. |
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God hath blessed thee for ever. This emphasis on
eternal life (v. 17) certainly looks beyond the primary reference of Par. 3.
This is a divine king (vv. 6,11), hence he is blessed by God for ever (Rom. 9:5,
probably citing this verse). The blessing certainly includes receiving a special
Name, for the One who does God’s work is given God’s
Name, or authority: Phil. 2:9,10. |
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3-5. |
Almost incongruously, a combination of symbolism: war and
love! The great warrior, winning the ultimate victory over his enemies, then
becomes the loving Bridegroom (Rev. 19:7-9,11-16; 21:1-3; cp. also 2 Cor.
10:4,5). The same curious juxtaposition of themes dominates the Song of Songs
(3:6-8; 4:4; 6:10,12). |
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3. |
Gird thy sword upon thy thigh. This is one of the
clearest of the allusions to Psalm 45 in the Apocalypse (19:5,15,16).
Also: |
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Psalm 45 |
Revelation |
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1 |
The king |
19:16 |
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3 |
sword (LXX: rhomphaia) |
19:15,21 |
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4 |
ride |
19:11; 6:2 |
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4,5 |
teach (= fire arrows) |
6:2 |
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7 |
anointed (to rule) |
19:15 |
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6a |
thy throne |
20:5,10 |
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7a |
righteousness, wickedness |
20:11,20 |
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16 |
make princes in all the earth |
5:10,14 |
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4 (H.) |
because of the Word of Truth |
19:13 |
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4 |
True |
19:11 |
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Sword: Isa. 11:4; 49:2. The “Word of God” (i.e. the personal Word, Christ!) as a “sword” in Heb. 4:12. Compare the usage in Eph. 6:17. |
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O most mighty = gibbor, the mighty warrior!
Compare Isa. 9:6 (a prophecy of Messiah’s birth); Psa. 24:8 (the Lord,
mighty — i.e. gibbor — in battle); and Exod.
15:3. |
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4. |
And in thy majesty ride prosperously. Rachav (to
ride) is rendered in the LXX by basileuein (to reign). In general
“to ride upon” signifies “to have dominion over”
(Eureka, vol. 2, p. 486). The One who rode an ass into Jerusalem, in
peace (Zech. 9:9; Matt. 21:5), will come to the Holy City another time riding
upon a white horse and leading an army of heaven, in wrath to make war against
his enemies (Rev. 19:11-16). |
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Because of (or, on behalf of: RV, RSV) truth and
meekness and righteousness. What a powerful sequence of words to describe
(1) Messiah’s qualifications to be King, and (2) the objectives of his
reign! Truth = his fulfillment of the Promises. Meekness = the humility of his
first advent (Zech. 9:9). And righteousness = his perfect sinlessness (John
8:46). |
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And thy right hand shall teach thee terrible things:
Psa. 65:5-7. |
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5. |
Thine arrows: 64:3-7; Isa. 49:2 again. |
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The people fall under thee. Hebrew amim,
which hundreds of times refers to the people of Israel. Now Israel is to
suffer national abasement before the King whom once they rejected (cp. Zech.
12:10-14; 13:9). |
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6,7. |
These verses are quoted in Heb. 1:8,9 to prove that the Son
has higher status than angels. What angel is anointed and has a throne and a
scepter? |
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Thy throne, O God is a phrase mistakenly used by some
to prove the “deity” of Christ. The RSV translates “your
divine throne”, and the NEB, “Your throne is like God’s
throne”. But, leaving aside the merits one way or the other of that
translation, the phrase as it stands in the AV should present no real problem to
Bible students: The LXX translators, all of them intensely monotheistic Jews,
followed the Hebrew very closely here, yet did not hesitate to give the same
rendering as AV. They seemingly attributed “divinity” to the Messiah
with no qualms! The reason? They clearly recognized the Old Testament idiom that
Elohim is an appropriate title for any man who acts on
behalf of God (see on Psa. 82:1,6). Especially does such an idiom apply to the
unique One who sits on God’s throne (cp. 1 Chron. 28:5; 29:23; 2 Chron.
9:8, 13:8). |
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7. |
Thou lovest righteousness and hatest wickedness. This
is the chief virtue of any ruler (2 Sam. 23:3; Isa. 9:6,7; 11:3-5; Jer.
23:5,6), but in the absolute sense it is true only of Jesus. All others are more
or less in love with their favorite sins. Now note the force of
“therefore” in Phil. 2:9: it is just because (and
only because) he was perfectly obedient that Jesus was highly exalted
above all men (and even angels)! |
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Therefore God, thy God, hath anointed thee with the oil of
gladness. “The Spirit of the Lord God is upon me: because the Lord
hath anointed me to preach good tidings to the meek... ” (Isa. 61:1-3).
This should have told the men of Nazareth plainly that Jesus was their promised
Messiah — “anointed with the Holy Spirit and with power” (Acts
10:38). This anointing with oil is also a priestly anointing (Exod.
30:23-25,30,37,38), symbolizing purification, preservation, sacrifice, and
dedication. Consider John 12:3 and 19:39: Jesus was thus anointed both before
and after his great sacrifice. It is because of this anointing that the
“virgins” love him (Song 1:3; Rev. 14:4). Also see Psa.
133:1,2. |
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Above thy fellows. This King-Priest is the leader of
others who, by implication, are anointed along with him; that is, they share his
glory and joy (Rev. 5:10). |
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8. |
Ivory. Exactly the same word (shen) is
translated “teeth”. The Bride is praised for her white, even,
beautiful teeth (Song 4:2)! And the King is compared also to ivory in Song.
5:14. Ivory is white and smooth and precious; it is a living substance of great
beauty and durability. Solomon’s ivory throne (1 Kings 10:18; 2 Chron.
9:17) is typical of the great white throne of peace and righteousness (Rev.
20:11) from which Christ will rule the world. |
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Whereby they have made thee glad. RV has
“stringed instruments have made thee glad”. The basic characteristic
of the glorified Redeemed is incessant praise: They “rest not day and
night”, crying “Holy, holy, holy” unto the Lord (Rev. 4:8).
Such are the “harpers” (stringed instruments!) upon mount Zion (Rev.
14:2,3). |
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9. |
Kings’ daughters were among thy honourable women.
Literally, “thy precious ones”, suggestive of the multitudinous
nature of the “Bride” of the Lamb-like King. This is comparable to
the “bride’s maids” in Song of Songs, and the wise virgins in
Christ’s parable (Matt. 25:1-12). In conjunction with the Bride herself,
they portray both the singular (i.e. John 17:21; Rom. 12:4; Eph. 4:4) and the
plural (i.e. 1 Cor. 12:14: “many members”) aspects and
character of Christ’s “bride” or church. |
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Gold. In the Temple, the cherubim and the ark and the
mercy-seat and the altar were all overlaid with gold. The High Priest wore an
ephod of gold (Exod. 28:6,35). All these items are symbolic testimony to the
fact that God’s saints — Christ’s bride — are perfected
through the trials of their faith (1 Pet. 1:7). |
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Ophir (Job 22:24; Isa. 13:12; 1 Kings 9:28: 10:11).
The principal gold-producing region of the ancient world, also called Uphaz
in Dan. 10:5. The word signifies “abundance”, and thus the LXX reads
this differently: “arrayed in divers (or abundant) colours”.
1 Pet. 4:10 (manifold) has the same word. |
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10. |
Hearken, O daughter, and consider, and incline thine ear;
forget also thine own people, and thy father’s house. Alongside this
consider Ruth 1:16; 2:8,11; and Isa. 54:1-8. In addition to Ruth, other
“Gentile” brides introduced into the hope of Israel (and even into
the house and lineage of David) were Rahab (Matt. 1:5) and Rebekah (Gen. 24:58)
and Leah (Gen. 29). The great purpose of God is to take a “bride”
for His beloved Son out of all nations, to bring her to His Holy city,
and there to present her to His Son (Rev. 19:7-9; 21:2,9,10). |
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Hearken... consider... incline thine ear... forget are
necessary qualifications for the Bride of Christ. And the emphasis here (and in
v. 1) implies that this Scripture is to be received as a parable; so also Isa.
62:1-5 and 2 Cor. 11:2. |
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Forget (Mark 13:15 and Luke 9:62) is matched by the
husband’s forgetting (Gen. 2:24; v. 16 here; cp. Phil. 3:13). |
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11. |
So, i.e. because she has forgotten her old
associations, and has separated herself from her natural environment. This
willingness to leave all for her Lord is her special beauty, a spiritual
“beauty” elsewhere described in Song 4:1,9,10,12. Compare the force
of “therefore” in v. 2. |
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For he is thy Lord. Compare Gen. 18:12 and 1 Pet. 3:6:
Sarah calling Abraham “lord”. |
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12. |
Tyre. In the last days Tyre is (as recent events have
shown) the representative of the Arab enemies of Israel who now at last realize
who is the rightful ruler of the Holy Land. The original Tyre and its king
helped to build God’s Temple (1 Kings 5:1-12). And, in like manner, the
future “merchandise” of Tyre will be devoted to exalting the
holiness of the Lord in Jerusalem (Psa. 72:10; Isa. 23:18; 60:9,
11-14). |
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13. |
The king’s daughter is all glorious within.
Meaning: (1) within the palace-temple (“in her chamber”:
RSV; cp. NIV), where this union is solemnized; or (2) not only her outward
adornment (v. 14), but her personal character (Eph. 5:27), her inward
adorning (1 Pet. 3:3,4). Further on this latter possibility, compare the
Tabernacle in the wilderness, its outward covering black and dull, but on the
inside bedecked with beautiful curtains (Exod. 26:31; cp. 2 Chron. 3:14) and the
brilliant Glory of the Lord. In like fashion, the prospective Bride of Christ is
(externally) “black” “as the tents of Kedar”, but also
(internally) “comely” “as the curtains of Solomon”
(Song. 1:5)! The bride has transformed herself (or, more precisely, has been
transformed) (Rom. 8:29; Eph. 5:27) into the glorious spiritual likeness of her
Lord (John 1:14; Heb. 1:3). |
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Her clothing is of wrought gold. “Wrought”
is used only of the High Priest’s shoulder pieces and the engraved stones
of the breastplate (Exod. 28:11-25; 39:6-18). Both have the same
symbolism. |
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14. |
She shall be brought unto the king, i.e. by the
Father (cp. Gen. 2:22)! |
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In raiment of needlework. The same expression is used
of the High Priest’s girdle (Exod. 28:39; 39:27-29). The painstaking
labor, on a natural level, required for such garments suggests: thought,
preparation, carefulness, and serious toil in spiritual
matters. |
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The virgins... that follow her = the wise virgins
(Matt. 25:10). |
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15. |
Palace = naos (LXX), the inner shrine of the
Temple: see on v. 7. |
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16. |
Thy fathers. (1) Adam, and the progenitors of the whole
human race? (2) Abraham, Isaac, and Jacob? Or, (3) The earlier generations of
Israel, who lost their birthright through disbelief and disobedience (Luke
11:47; John 6:49; Acts 7:39; Heb. 3:17-19)? |
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Thy children. Christ is the spiritual
“father” (Isa. 9:6,7; 53:10) of the “children” whom God
has given him (Isa. 8:18; Heb. 2:13; cp. also Psa. 22:30; 24:6). Hence he is not
only the “branch” (Isa. 11:1) but also the “root” of
David (Rev. 22:16). And because he is the “resurrection” (John
11:25) they are also “the children of the resurrection” (Luke
20:36)! |
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Princes in all the earth. “Thy seed shall inherit
the Gentiles” (Isa. 54:3). Compare also 1 Pet. 2:9; Rev. 1:6; 5:9,10;
20:6. |
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17. |
I will make thy name to be remembered.
“Remember” is the word which is constantly associated with the
Memorial Name; therefore this King is divine (v. 6). And his
“children” (v. 16) will perpetuate his Name to all
eternity. |
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In all generations... for ever and ever. The Hebrew is
very emphatic. |
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1. |
My heart is inditing a good matter. Contrast Psa.
39:1,2. In some psalms there seems to be an emphasis on inspiration: 49:3,4;
78:2,3; 36:1,2; 110:1; 2 Sam. 23:2. The last three use the Hebrew word
“said”, which always signifies a word from the Lord. |
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Inditing. Hebrew rachash = “to
boil or bubble up” (AV mg.), overflowing like a perennial, inexhaustible
spring. An eager enthusiasm that cannot be restrained. “My heart overflows
with a goodly theme” (RSV). “Out of the abundance of the
heart the mouth speaketh” (Matt. 12:34,35). The common Hebrew word for
prophet (nabi) is from another root signifying “to bubble
forth”. Surely here is an example of a holy man of God speaking as he is
moved by the Holy Spirit (2 Pet. 1:21). |
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The things which I have made, or “framed”,
a word, and phrase, used frequently about the tapestry and other handiwork of
the Tabernacle and the Temple. Our words and thoughts are veritable
“temples” in which God is most truly enshrined and worshipped! The
“temple” motif is very evident in this psalm, as in the holy
anointing oil of the priests (v. 8) and the needlework and wrought gold (vv.
13,14). (Compare the almost inexhaustible Temple imagery of the Song of Songs
— where both King and Bride are rapturously described in terms of temple
worship.) |
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My tongue is (or, guides) the pen of a ready writer.
“The word of the Lord was in my tongue” (2 Sam. 23:2). |
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6. |
Thy throne, O God. Other passages describing Christ as
“God”, in the sense of office, authority, and mission: Isa. 9:6,7;
John 14:7-10; 20:28; 2 Cor. 5:19; 1 Tim. 3:16. But in another sense, as to the
reality of his own person, Christ is one among his fellows and himself has
a “God” (v. 7; Heb. 1:9). The difference between Christ’s
nature (which was “not good”: Luke 18:19) and his exalted position
(the Name which is above every other name) is explained in Phil. 2:5-11.
Furthermore, other men are spoken of as “God” (Elohim)
in Exod. 21:6; 22:8,28; Psa. 138:1; and John 10:34 (citing Psa.
82:1,6). |
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Sceptre = shebet: a rod (Gen. 49:10; Num. 24:17;
2 Sam. 7:14). A rod was for ruling and correction (cp. Psa. 2:9;
23:4). |
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8. |
The ingredients in the holy anointing oil of the priests
(Exod. 30:23,24; Lev. 8:30): |
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Myrrh. A well-known gum resin, used in perfume (Prov.
7:7) and for purification (Est. 2:12). It was a present from the wise men to the
child Jesus (Matt. 2:11), and it was used in the anointing of his dead body
(John 19:39,40; Mark 15:23). Therefore it is suggestive of sacrifice, which is
bitter (the meaning of “myrrh”) in its experience yet purifying and
cleansing in its effect. (See also Song 1:13; 4:6.) |
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Aloes (Hebrew ahalim): Num. 24:6; Prov.
7:17; Song 4:14. A large tree with a very fine wood, containing a resin, and an
essential oil, constituting a perfume greatly prized. It was used, along with
myrrh, in the burial of Christ (John 19:39,40). The Hebrew signifies
“tents”, suggestive of the wilderness wanderings and trials of the
children of Israel. |
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Cassia (Exod. 30:24): a tree whose bark, when stripped
off, has the flavor and aroma of cinnamon. From a Hebrew root word “to bow
down”, thus signifying humility (i.e. Psa. 110:7; 2 Cor. 8:9; Phil.
2:5-8). |
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9. |
Thy right hand. The place of honor and power (Psa.
110:1; Acts 2:34; 1 Kings 2:19) and acceptance (Matt. 25:33,34). |
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12. |
The daughter of Tyre shall be there with a gift. This
is typical of those of the Gentiles who come to believe in Christ. Among the
first to fit that category was the woman of Syrophoenicia (the same region as
Tyre) who showed such great faith in Matt. 15:21-28 and Mark 7:24-30. It may be
objected that she came to Jesus asking for a gift rather than bringing one. But
she did bring a gift — the gift of faith! This, in the last
analysis, is the greatest gift of all. |
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Gift = minchah, used of the meal-offering in
Lev. 2. |
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Christ: |
Arise and come away, my love, The winter now is past; The singing of the birds is come; The earth is green at last. |
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Bride: |
I rise and follow you, Belov’d, At last the shadows flee: The roses and the lilies grow Under the apple tree. |
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Christ: |
Arise and come away, my love, The air is sweet outside. The scent of blossoms on the wind Is carried far and wide. |
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Bride: |
For my Belov’d is young and fair, And my Belov’d is mine, The altogether lovely One, Both human and divine. |
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Christ: |
How beautiful you are, and fair, Your desire is all toward me; A spring shut up, a fountain sealed, Until your Lord you see. |
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Bride: |
Your lips are milk and honeycomb, Your love is pure delight, And I have waited much too long, Alone, for you at night. |
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Christ: |
For love is stronger far than death; And you, my precious dove, Are set a seal upon my heart And on my hands, my love. |
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Bride: |
I rise and follow you, Belov’d. The winter now is past; The singing of the birds is come; The earth is green at last. |
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