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Commentary on Psalms 45 verses 1–5
Some make Shoshannim, in the title, to signify an instrument of six strings; others take it in its primitive signification for lilies or roses, which probably were strewed, with other flowers, at nuptial solemnities; and then it is easily applicable to Christ who calls himself the rose of Sharon and the lily of the valleys, Sol 2:1. It is a song of loves, concerning the holy love that is between Christ and his church. It is a song of the well-beloved, the virgins, the companions of the bride (Psa 45:14), prepared to be sung by them. The virgin-company that attend the Lamb on Mount Zion are said to sing a new song, Rev 14:3, Rev 14:4.
I. The preface (Psa 45:1) speaks, 1. The dignity of the subject. It is a good matter, and it is a pity that such a moving art as poetry should every be employed about a bad matter. It is touching the King, King Jesus, and his kingdom and government. Note, Those that speak of Christ speak of a good matter, no subject so noble, so copious, so fruitful, so profitable, and so well-becoming us; it is a shame that this good matter is not more the matter of our discourse. 2. The excellency of the management. This song was a confession with the mouth of faith in the heart concerning Christ and his church. (1.) The matter was well digested, as it well deserved: My heart is inditing it, which perhaps is meant of that Spirit of prophecy that dictated the psalm to David, that Spirit of Christ which was in the prophets, Pe1 1:11. But it is applicable to his devout meditations and affections in his heart, out of the abundance of which his mouth spoke. Things concerning Christ ought to be thought of by us with all possible seriousness, with fixedness of thought and a fire of holy love, especially when we are to speak of those things. We then speak best of Christ and divine things when we speak from the heart that which has warmed and affected us; and we should never be rash in speaking of the things of Christ, but weigh well beforehand what we have to say, lest we speak amiss. See Ecc 5:2. (2.) It was well expressed: I will speak of the things which I have made. He would express himself, [1.] With all possible clearness, as one that did himself understand and was affected with the things he spoke of. Not, "I will speak the things I have heard from others," that is speaking by rote; but, "the things which I have myself studied." Note, What God has wrought in our souls, as well as what he has wrought for them, we must declare to others, Psa 66:16. [2.] With all possible cheerfulness, freedom, and fluency: "My tongue is as the pen of a ready writer, guided by my heart in every word as the pen is by the hand." We call the prophets the penmen of scripture, whereas really they were but the pen. The tongue of the most subtle disputant, and the most eloquent orator, is but the pen with which God writes what he pleases. Why should we quarrel with the pen if bitter things be written against us, or idolize the pen if it write in our favour? David not only spoke what he thought of Christ, but wrote it, that it might spread the further and last the longer. His tongue was as the pen of a ready writer, that lets nothing slip. When the heart is inditing a good matter it is a pity but the tongue should be as the pen of a ready writer, to leave it upon record.
II. In these verses the Lord Jesus is represented,
1.As most beautiful and amiable in himself. It is a marriage-song; and therefore the transcendent excellencies of Christ are represented by the beauty of the royal bridegroom (Psa 45:2): Thou art fairer than the children of men, than any of them. He proposed (Psa 45:1) to speak of the King, but immediately directs his speech to him. Those that have an admiration and affection for Christ love to go to him and tell him so. Thus we must profess our faith, that we see his beauty, and our love, that we are pleased with it: Thou are fair, thou art fairer than the children of men. Note, Jesus Christ is in himself, and in the eyes of all believers, more amiable and lovely than the children of men. The beauties of the Lord Jesus, as God, as Mediator, far surpass those of human nature in general and those which the most amiable and excellent of the children of men are endowed with; there is more in Christ to engage our love than there is or can be in any creature. Our beloved is more than another beloved. The beauties of this lower world, and its charms, are in danger of drawing away our hearts from Christ, and therefore we are concerned to understand how much he excels them all, and how much more worthy he is of our love.
2.As the great favourite of heaven. He is fairer than the children of men, for God has done more for him than for any of the children of men, and all his kindness to the children of men is for his sake, and passes through his hands, through his mouth. (1.) He has grace, and he has it for us; Grace is poured into thy lips. By his word, his promise, his gospel, the good-will of God is made known to us and the good work of God is begun and carried on in us. He received all grace from God, all the endowments that were requisite to qualify him for his work and office as Mediator, that from his fulness we might receive, Joh 1:16. It was not only poured into his heart, for his own strength and encouragement, but poured into his lips, that by the words of his mouth in general, and the kisses of his mouth to particular believers, he might communicate both holiness and comfort. From this grace poured into his lips proceeded those gracious words which all admired, Luk 4:22. The gospel of grace is poured into his lips; for it began to be spoken by the Lord, and from him we receive it. He has the words of eternal life. The spirit of prophecy is put into thy lips; so the Chaldee. (2.) He has the blessing, and he has it for us. "Therefore, because thou art the great trustee of divine grace for the use and benefit of the children of men, therefore God has blessed thee for ever, has made thee an everlasting blessing, so as that in thee all the nations of the earth shall be blessed." Where God gives his grace he will give his blessing. We are blessed with spiritual blessings in Christ Jesus, Eph 1:3.
3.As victorious over all his enemies. The royal bridegroom is a man of war, and his nuptials do not excuse him from the field of battle (as was allowed by the law, Deu 24:5); nay, they bring him to the field of battle, for he is to rescue his spouse by dint of sword out of her captivity, to conquer her, and to conquer for her, and then to marry her. Now we have here,
(1.)His preparations for war (Psa 45:3): Gird thy sword upon thy thigh, O Most Mighty! The word of God is the sword of the Spirit. By the promises of that word, and the grace contained in those promises, souls are made willing to submit to Jesus Christ and become his loyal subjects; by the threatenings of that word, and the judgments executed according to them, those that stand it out against Christ will, in due time, be brought down and ruined. By the gospel of Christ many Jews and Gentiles were converted, and, at length, the Jewish nation was destroyed, according to the predictions of it, for their implacable enmity to it; and paganism was quite abolished. The sword here girt on Christ's thigh is the same which is said to proceed out of his mouth, Rev 19:15. When the gospel was sent fort to be preached to all nations, then our Redeemer girded his sword upon his thigh.
(2.)His expedition to this holy war: He goes forth with his glory and his majesty, as a great king takes the field with abundance of pomp and magnificence - his sword, his glory, and majesty. In his gospel he appears transcendently great and excellent, bright and blessed, in the honour and majesty which the Father had laid upon him. Christ, both in his person and in his gospel, had nothing of external glory or majesty, nothing to charm men (for he had no form nor comeliness), nothing to awe men, for he took upon him the form of a servant; it was all spiritual glory, spiritual majesty. There is so much grace, and therefore glory, in that word, He that believes shall be saved, so much terror, and therefore majesty, in that word, He that believes shall not be damned, that we may well say, in the chariot of that gospel, which these words are the sum of, the Redeemer rides forth in glory and majesty. In thy majesty ride prosperously, Psa 45:4. Prosper thou; ride thou. This speaks the promise of his Father, that he should prosper according to the good pleasure of the Lord, that he should divide the spoil with the strong, in recompence of his sufferings. Those cannot but prosper to whom God says, Prosper, Isa 52:10-12. And it denotes the good wishes of his friends, praying that he may prosper in the conversion of souls to him, and the destruction of all the powers of darkness that rebel against him. "Thy kingdom come; Go on and prosper."
(3.)The glorious cause in which he is engaged - because of truth, and meekness, and righteousness, which were, in a manner, sunk and lost among men, and which Christ came to retrieve and rescue. [1.] The gospel itself is truth, meekness, and righteousness; it commands by the power of truth and righteousness; for Christianity has these, incontestably, on its side, and yet it is to be promoted by meekness and gentleness, Co1 4:12, Co1 4:13; Ti2 2:25. [2.] Christ appears in it in his truth, meekness, and righteousness, and these are his glory and majesty, and because of these he shall prosper. Men are brought to believe on him because he is true, to learn of him because he is meek, Mat 11:29 (the gentleness of Christ is of mighty force, Co2 10:1), and to submit to him because he is righteous and rules with equity. [3.] The gospel, as far as it prevails with men, sets up in their hearts truth, meekness, and righteousness, rectifies their mistakes by the light of truth, controls their passions by the power of meekness, and governs their hearts and lives by the laws of righteousness. Christ came, by setting up his kingdom among men, to restore those glories to a degenerate world, and to maintain the cause of those just and rightful rulers under him that by error, malice, and iniquity, had been deposed.
(4.)The success of his expedition: "Thy right hand shall teach thee terrible things; thou shalt experience a wonderful divine power going along with thy gospel, to make it victorious, and the effects of it will be terrible things." [1.] In order to the conversion and reduction of souls to him, there are terrible things to be done; the heart must be pricked, conscience must be startled, and the terrors of the Lord must make way for his consolations. This is done by the right hand of Christ. The Comforter shall continue, Joh 16:8. [2.] In the conquest of the gates of hell and its supporters, in the destruction of Judaism and Paganism, terrible things will be done, which will make men's hearts fail them for fear (Luk 21:26) and great men and chief captains call to the rocks and mountains to fall on them, Rev 6:15. The next verse describes these terrible things (Psa 45:5): Thy arrows are sharp in the heart of the king's enemies. First, Those that were by nature enemies are thus wounded, in order to their being subdued and reconciled. Convictions are like the arrows of the bow, which are sharp in the heart on which they fasten, and bring people to fall under Christ, in subjection to his laws and government. Those that thus fall on this stone shall by broken, Mat 21:44. Secondly, Those that persist in their enmity are thus wounded, in order to their being ruined. The arrows of God's terrors are sharp in their hearts, whereby they shall fall under him, so as to be made his footstool, Psa 110:1. Those that would not have him to reign over them shall be brought forth and slain before him (Luk 19:27); those that would not submit to his golden sceptre shall be broken to pieces by his iron rod.
And how can he be made of things that are not, when the Father says, “My heart belched forth a good Word.”
It seems right for me to add what I am accustomed to quote in every question that is debated about his Godhead, that reverent saying: “Who shall declare his generation?” … For such expressions are connected with mental imagery alone and are accordingly subject to the laws of metaphor. And so the words “My heart has produced a good word” may be explained as referring to the constitution and coming into being of the primal Word, since it would not be right to suppose any heart, save one that we can understand to be spiritual, to exist in the case of the supreme God.
The Son lives by the Father, because he is the Son begotten of the Father; by the Father, because he is of one substance with the Father; by the Father, because he is the Word given forth from the heart of the Father, because he came forth from the Father, because he is begotten of the “bowels of the Father,” because the Father is the fountain and root of the Son’s being.
The one who speaks from his own resources, you see, hesitates and thinks twice about the efforts he makes, handicapped in his composition by ignorance, error and uncertainty, and there are many things that undermine the speed of his utterance. When on the contrary it is the Spirit who moves the mind, there is no obstacle.
The inspired authors were not like the seers. In their case, after all, when the demon takes possession of their soul, it cripples their mind and clouds their reasoning, and so they utter everything without their mind understanding anything of what is said; rather, it is like a flute sounding without a musician to play a tune. This was said also by a philosopher of theirs in these words, “Just like the soothsayers and seers saying many things without knowing anything of what they say.” The Holy Spirit, [by contrast], does not act like that; instead, he allows the heart to know what is said. I mean, if the psalmist did not know, how could he have said “good news”? The demon, you see, being enemy and foe, commits an assault on human nature; the Holy Spirit, by contrast, being caring and beneficent, renders those who receive him sharers in his purposes, and with them understanding him he reveals what he has to tell.
"Mine heart has uttered a good word" [Psalm 45:1]. Who is the speaker? The Father, or the Prophet? For some understand it to be the Person of the Father, which says, "Mine heart has uttered a good word," intimating to us a certain unspeakable generation. Lest you should haply think something to have been taken unto Him, out of which God should beget the Son (just as man takes something to himself out of which he begets children, that is to say, an union of marriage, without which man cannot beget offspring), lest then you should think that God stood in need of any nuptial union, to beget "the Son," he says, "Mine heart has uttered a good word." This very day your heart, O man, begets a counsel, and requires no wife: by the counsel, so born of your heart, you build something or other, and before that building subsists, the design subsists; and that which you are about to produce, exists already in that by which you are going to produce it; and you praise the fabric that as yet is not existing, not yet in the visible form of a building, but on the projecting of a design: nor does any one else praise your design, unless either you show it to him, or he sees what you have done. If then by the Word "all things were made," [John 1:3] and the Word is of God, consider the fabric reared by the Word, and learn from that building to admire His counsels! What manner of Word is that by which heaven and earth were made; [Hebrews 11:3] and all the splendour of the heavens; all the fertility of the earth; the expanse of the sea; the wide diffusion of air; the brightness of the constellations; the light of sun and moon? These are visible things: rise above these also; think of the Angels, "Principalities, Thrones, Dominions, and Powers." [Colossians 1:16] All were made by Him. How then were these good things made? Because there was "uttered forth 'a good Word,'" by which they were to be made....
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SUMMARY
Psalm 45:1 serves as a vibrant and deeply personal overture to a magnificent royal and messianic psalm, capturing the psalmist's profound inner compulsion to articulate a noble and excellent theme concerning the King. This opening verse portrays a heart overflowing with divine inspiration, not merely contemplating but actively "inditing" or bubbling forth with a good matter, demonstrating both the profound depth of the subject and the psalmist's readiness and skill in expressing it with the precision and eloquence of a seasoned scribe. It masterfully sets the stage for a composition that celebrates an earthly king while simultaneously foreshadowing the ultimate, divine King, Jesus Christ, and His eternal reign.
CONTEXT
Literary Context: Psalm 45 is a unique and highly significant composition within the Psalter, distinguished by its elaborate superscription: "To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves." This detailed heading provides crucial insights into its nature and purpose. "To the chief Musician" indicates its liturgical function, signifying it was intended for public worship and performance under the direction of the temple choirmaster. "Upon Shoshannim," meaning "lilies," likely refers to a specific tune, a musical instrument, or a melodic style, suggesting a composition of beauty, joy, and perhaps a delicate, celebratory character. "For the sons of Korah" identifies the psalm's origin or performance by a prominent guild of Levitical musicians and poets, renowned for their spiritual depth and contributions to the Psalter, as evidenced in other profound psalms such as Psalm 42 and Psalm 84. The term "Maschil" denotes an instructive or didactic psalm, designed to impart wisdom or understanding, suggesting that the psalm offers more than mere praise; it carries a teaching element within its poetic form. Finally, "A Song of loves" (Hebrew: שִׁיר יְדִידֹת, shir yedidot) explicitly marks it as an affectionate, perhaps even erotic, song, commonly interpreted as a royal wedding song. This comprehensive introduction immediately positions the psalm as a celebration of a king, his majesty, and his marriage, yet imbued with an underlying instructional and deeply affectionate tone, setting the stage for its dual earthly and messianic interpretation.
Historical & Cultural Context: Within the ancient Near East, including Israel, the celebration of kings through elaborate royal psalms and wedding songs was a widespread cultural practice. These compositions were far more than mere entertainment; they served vital political, social, and religious functions, affirming the king's divine appointment, his righteous rule, and the prosperity and stability of his kingdom. While the precise historical occasion for Psalm 45 remains a subject of scholarly debate—with some suggesting Solomon's marriage to Pharaoh's daughter, and others a later Davidic king—its overarching themes are universal to the institution of kingship in Israel. The Israelite king was seen as God's anointed representative, a mediator between God and His people, and a guarantor of justice and peace. The "sons of Korah," despite their ancestor Korah's rebellion (as recorded in Numbers 16), remarkably became a prominent Levitical family dedicated to sacred temple service, serving as musicians and gatekeepers. This lineage underscores their dedication to spiritual expression and poetic artistry. The cultural significance of a king's marriage was not merely a personal affair but a dynastic and national event, essential for ensuring succession and often forging crucial political alliances. The rich language of love, beauty, and majesty within such a context, while personal, also carried profound communal and theological weight, reflecting the aspirations and ideals of the nation under divine rule.
Key Themes: This opening verse immediately introduces several pivotal themes that permeate Psalm 45 and resonate throughout the broader biblical narrative. Firstly, the theme of Passionate and Inspired Expression is paramount. The psalmist's heart "inditing a good matter" speaks to a spontaneous, overflowing, and deeply felt inspiration, contrasting sharply with a forced or intellectual exercise. This highlights the emotional and spiritual wellspring from which authentic worship and prophetic proclamation emerge, reflecting a heart fully engaged with its subject. Secondly, the Centrality of the King is unequivocally established. The entire composition is explicitly "touching the king," underscoring his majesty, beauty, and righteous reign. While initially referring to an earthly monarch, the superlative language and divine attributes ascribed to the king in subsequent verses (e.g., Psalm 45:6-7) strongly point to a Messianic King. This interpretation is widely embraced in Christian tradition, recognizing Jesus Christ as the ultimate fulfillment of this royal ideal. This anticipation of a divine king is a recurring motif in the Psalms, powerfully echoed in Psalm 2 and Psalm 110. Thirdly, the theme of Eloquence and Skill in Communication is emphasized by the phrase "my tongue is the pen of a ready writer." This highlights the psalmist's divine inspiration coupled with human artistry and precision, underscoring the importance of communicating profound truths with clarity, beauty, and effectiveness. It suggests that the message is not only heartfelt but also meticulously crafted, a testament to the power of inspired and articulate communication.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 45:1 is rich in literary devices that enhance its meaning, emotional resonance, and overall impact. The most prominent device is Metaphor, particularly in the striking phrase "my tongue [is] the pen of a ready writer." Here, the psalmist's tongue, the instrument of oral communication, is directly equated with a scribe's pen, the instrument of written communication. This powerful metaphor vividly conveys the idea of fluent, precise, and skilled articulation, emphasizing the ease and expertise with which the psalmist intends to compose and deliver the message. Additionally, the Hebrew verb "inditing" (רָחַשׁ, rachash), translated as "to boil up" or "overflow," functions as potent Imagery or Figurative Language. It creates a dynamic and visceral visual of a heart so full of inspiration that it cannot contain itself, gushing forth with a "good matter" like a bubbling spring. This evokes a strong sense of spontaneity, passion, and abundant creativity. The verse also employs a subtle form of Personification, as the "heart" is depicted as actively "inditing" or "bubbling up," attributing an active, almost volitional quality to an organ. This personification underscores the depth of inner experience and the profound, almost irresistible, impulse driving the poetic output, suggesting that the inspiration originates from a source beyond mere human intellect.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 45:1 encapsulates the essence of divinely inspired communication, where a profound inner stirring finds eloquent outward expression. The "good matter" bubbling from the psalmist's heart is not merely human sentiment but a noble theme concerning the King, which, in its fullest theological scope, points to God's anointed Messiah. This mirrors the prophetic impulse, where God's Spirit moves individuals to speak His truth (e.g., 2 Peter 1:21). The psalmist's readiness and skill ("pen of a ready writer") highlight that divine inspiration often works through human gifts and cultivated abilities, sanctifying them for God's purposes. This verse encourages believers to cultivate a heart overflowing with devotion to Christ, enabling them to articulate His excellencies with both passion and precision. It underscores that true worship and testimony flow from an inner abundance, not from obligation, and that our words, when dedicated to Him, can become powerful instruments for His kingdom, shaping hearts and minds with divine truth.
REFLECTION AND APPLICATION
Psalm 45:1 extends a profound invitation for us to examine the wellspring of our own spiritual expression and devotion. Is our heart "inditing a good matter" concerning our King, Jesus Christ? This verse challenges us to move beyond superficial or obligatory faith to a place where our love, adoration, and understanding of Christ are so rich and abundant that they naturally overflow into praise, testimony, and service. Just as the psalmist's tongue was the "pen of a ready writer," we are called to be articulate and ready communicators of the Gospel, using all our God-given gifts—whether in speaking, writing, artistic creation, or simply living a Christ-like life—to proclaim the beauty, majesty, and saving power of our King. This requires not only cultivating a deep, intimate personal relationship with Christ but also a willingness to diligently hone and dedicate our abilities for His glory, ensuring that our expressions are both genuinely heartfelt and effectively delivered. It serves as a powerful reminder that our words carry immense power, and when they are filled with the "good matter" of Christ, they can profoundly impact others, draw them closer to God, and bring immeasurable glory to His name.
Questions for Reflection
FAQ
What does "Shoshannim" mean in the superscription, and why is it important?
Answer: "Shoshannim" (שׁוֹשַׁנִּים) literally means "lilies." In the context of a psalm superscription, it is generally understood to refer to a specific melody, tune, or perhaps a musical instrument (like a lily-shaped trumpet or lyre) to which the psalm was to be sung or played. Its importance lies in indicating the musical setting and mood of the psalm, suggesting a beautiful, delicate, and possibly joyful or celebratory melody. This aligns perfectly with the "Song of loves" theme, implying a composition meant to be aesthetically pleasing, emotionally resonant, and perhaps even performed at a royal wedding, as suggested by the psalm's content.
How is Psalm 45 considered a "Maschil," and what does that imply for its interpretation?
Answer: "Maschil" (מַשְׂכִּיל) is a Hebrew term that signifies "a didactic psalm" or "a psalm imparting instruction/understanding." This designation implies that Psalm 45 is not merely a song of praise or a historical account but carries a significant teaching element. While it celebrates an earthly king and his wedding, its "Maschil" status suggests that it aims to impart deeper truths about kingship, righteousness, divine favor, and, most profoundly, messianic prophecy. For interpretation, this means we should look beyond the immediate historical context for enduring theological principles and prophetic insights, especially concerning the ultimate King, Jesus Christ, and His eternal kingdom, understanding that the psalm's primary purpose is to instruct and enlighten.
How does the phrase "my tongue is the pen of a ready writer" relate to divine inspiration?
Answer: This powerful phrase beautifully illustrates the interplay between divine inspiration and human agency in the process of revelation and communication. While the "good matter" is said to "indite" or bubble up from the heart, suggesting a spontaneous, Spirit-led outpouring of truth and passion, the psalmist's "tongue" is simultaneously described as the "pen of a ready writer." This indicates that the divine impulse does not negate human skill or effort but rather sanctifies, empowers, and perfects it. The psalmist is not a passive vessel but an active, gifted, and skilled communicator whose abilities are fully engaged and enhanced by the Spirit to articulate God's truth with precision, beauty, and effectiveness. It suggests that God uses and elevates our natural gifts for His purposes, enabling us to communicate His message compellingly, whether through preaching, teaching, writing, or any form of creative expression.
CHRIST-CENTERED FULFILLMENT
Psalm 45:1, with its overflowing heart and eloquent tongue dedicated to "the King," finds its ultimate and most profound fulfillment in Jesus Christ. While initially celebrating an earthly monarch, the superlative language throughout the psalm—particularly the king being addressed as "God" in Psalm 45:6 and the description of his eternal reign—transcends any mere human ruler and points directly to the divine Messiah. The "good matter" that bubbles up from the psalmist's heart is, for the Christian, the glorious reality of Christ's person and work—His incomparable majesty, His perfect righteousness, His eternal kingdom, and His profound love for His bride, the Church. Just as the psalmist's tongue was the "pen of a ready writer," so too is the Holy Spirit the ultimate "ready writer" within the hearts of believers, inspiring us to proclaim the "good news" of Christ with both passion and precision. The New Testament writers consistently apply the themes and prophecies of Psalm 45 to Jesus, notably in Hebrews 1:8-9, where the Son is explicitly identified with the divine King of Psalm 45, whose throne is forever and ever. Our hearts, indited by the Spirit, are called to overflow with the Gospel, becoming ready instruments to articulate the incomparable worth and beauty of our King, Jesus Christ, who is the embodiment of all that is noble, righteous, and eternally good, and for whom all true praise and eloquent expression are due, as we are commanded to let the word of Christ dwell in us richly.