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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.
Now a proof that “grace was poured on his lips” is the fact that although the time he spent in teaching was short, … the world has been filled with this teaching and with the religion that came through him. For there has arisen “in his days” “righteousness and an abundance of peace” lasting until the consummation.
After mentioning the glory, here he mentions its effect, namely, that you were invested with such persuasion as even to attract disciples merely by your lips: the extraordinary degree of wisdom required no great number of words for persuading.
He had no form or comeliness in the eyes of the Jews, but to David he is fairer than the children of people. And on the mountain he was bright as the lightning and became more luminous than the sun, initiating us into the mystery of the future.
How, then, does another inspired author say, “We saw him: he had no form or beauty; instead, his form was dishonorable, of no importance beside human beings.” He is not speaking about deformity—God forbid—but about an object of scorn. You see, once having deigned to become human, he went through every demeaning experience, not choosing a queen for his mother, not placed in a bed of gold at the time of swaddling clothes but in a manger, not reared in an affluent home but in an artisan’s humble dwelling. Again, when he picked disciples, he did not pick orators and philosophers and kings but fishermen and tax collectors. He shared this simple life, not owning a house, or clad in rich clothing or enjoying similar fare, but nourished at others’ expense, insulted, scorned, driven out, pursued. Now, he did this to trample underfoot human conceit in fine style. So, since he did not fit himself out in any pomp or circumstance or attach to himself hangers on or bodyguards, but went about at times alone, like any ordinary person, thus that author said, “We saw him, and he had no form or beauty,” whereas the psalmist says, “Comely to behold beyond all human beings,” suggesting grace, wisdom, teaching, miracles. Then to underline the comeliness he says, “Grace streamed out on your lips.”
Lo! now then that Word, so uttered, Eternal, the Co-eternal Offspring of the Eternal, will come as "the Bridegroom;" "Fairer than the children of men" [Psalm 45:2]. "Than the children of men." I ask, why not than the Angels also? Why did he say, "than the children of men," except because He was Man? Lest you should think "the Man Christ" [1 Timothy 2:5] to be any ordinary man, he says, "Fairer than the children of men." Even though Himself "Man," He is "fairer than the children of men;" though among the children of men, "fairer than the children of men:" though of the children of men, "fairer than the children of men." "Grace is shed abroad on Your lips." "The Law was given by Moses. Grace and Truth came by Jesus Christ." [John 1:17] ...
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SUMMARY
Psalms 45:2 opens a royal wedding psalm with exalted praise for its subject, portraying him as supremely beautiful and excellent beyond all human measure. It highlights the divine favor and charm that flow from his lips, indicating a profound graciousness in his speech. This extraordinary character and communication are presented as the direct reasons for an eternal blessing bestowed upon him by God, setting him apart with perpetual divine favor and authority. While initially celebrating an earthly king, the unparalleled nature of these descriptors has consistently led to its interpretation as a profound Messianic prophecy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 45:2 employs several potent literary devices to convey its message of royal excellence and divine favor. Hyperbole is prominently featured in the declaration "Thou art fairer than the children of men," which uses exaggerated language to emphasize the king's unparalleled beauty and perfection, setting him apart from all other mortals. This is not meant to be taken literally as a physical comparison but rather as a statement of supreme excellence and ideal kingship. The phrase "grace is poured into thy lips" masterfully utilizes Metaphor and Imagery. "Grace," an abstract concept, is depicted as a liquid substance being "poured," creating a vivid image of abundance and effortless outflow. This metaphor suggests that the king's speech is inherently imbued with divine favor and charm, flowing naturally and continuously. The entire verse functions as a form of Encomium, a formal expression of praise, specifically within the genre of a Royal Psalm or Epithalamium, where the language is designed to exalt and glorify the monarch, pointing to an ideal that transcends the human.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 45:2, while initially celebrating an earthly king, resonates with profound theological implications that extend far beyond its immediate historical context. The superlative description of the king's beauty and the divine blessing upon his lips and life point to an ideal of kingship that finds its ultimate and perfect fulfillment not in any human monarch, but in the divine-human King. The concept of "grace poured into thy lips" foreshadows the divine wisdom, truth, and redemptive power that would uniquely characterize the speech of God's ultimate deliverer. The "eternal blessing" speaks to a reign that transcends all temporal limitations, hinting at an everlasting kingdom that will never end. This verse thus serves as a crucial bridge, connecting the historical reality of the Israelite monarchy with the eschatological hope of a perfect, divinely appointed ruler whose reign is marked by absolute righteousness, overflowing grace, and an enduring, eternal dominion.
REFLECTION AND APPLICATION
Psalm 45:2 invites us to contemplate the profound nature of true excellence and divinely empowered communication. In a world often captivated by superficial beauty, fleeting trends, and manipulative speech, this verse redirects our gaze to a standard of beauty that is rooted in character, righteousness, and divine favor. It challenges us to consider what truly makes a leader, or any individual, "fairer" – not merely outward appearance, but an inner integrity and a speech that builds up, blesses, and conveys truth with grace. For believers, this verse serves as a powerful reminder of the surpassing beauty and graciousness of Christ, whose words brought life and whose character is perfectly holy. It also calls us to emulate this divine pattern in our own lives, striving for a character that reflects God's beauty and for speech that is seasoned with grace, bringing blessing and edification to others. Our words, like our lives, should be channels through which God's grace flows, reflecting the eternal blessing we have received in Christ and pointing others to Him.
Questions for Reflection
FAQ
Is Psalm 45:2 primarily about an earthly king, or is it Messianic?
Answer: Psalm 45:2 is best understood as having a dual interpretation, encompassing both an earthly and a Messianic dimension. Historically and literally, it is an epithalamium (wedding song) composed for an Israelite king, likely celebrating his marriage. The superlative language – "fairer than the children of men," "grace is poured into thy lips," "blessed thee for ever" – describes an ideal monarch, perhaps King Solomon or another Davidic king, in highly exalted terms. However, the unparalleled nature of these descriptors, particularly the "eternal blessing" and the implied divine attributes, far transcends the capabilities and lifespan of any mere human king. This inherent transcendence has led to a long-standing and robust Messianic interpretation within both Jewish and Christian traditions. Christian theology, in particular, sees this verse as a profound prophetic foreshadowing of Jesus Christ, the ultimate Davidic King, whose beauty is perfect holiness, whose words are full of grace and truth, as affirmed in John 1:14, and whose reign and blessing are truly eternal, as highlighted in Hebrews 1:8-9. Thus, the earthly king serves as a "type," a foreshadowing, of the coming Messiah, the "anti-type."
CHRIST-CENTERED FULFILLMENT
Psalm 45:2 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is truly "fairer than the children of men," not merely in physical attractiveness, but in His perfect holiness, unblemished character, and divine glory, setting Him apart as the unique Son of God, the very "image of the invisible God" as declared in Colossians 1:15. Unlike any human king, His excellence is absolute and inherent, reflecting the very nature of God. The declaration that "grace is poured into thy lips" finds its perfect embodiment in Jesus, whose words were consistently filled with grace, truth, and life. From His teaching in the synagogue, where "all bore witness to Him, and marvelled at the gracious words that were coming from His mouth" Luke 4:22, to His pronouncements of forgiveness and salvation, His speech was the very conduit of divine favor and redemptive power. It is because of His unparalleled perfection and the gracious truth He embodied that "God hath blessed Him for ever." This eternal blessing is manifested supremely in His resurrection, ascension, and enthronement at the right hand of the Father, where He reigns as King of kings and Lord of lords, an everlasting dominion that will never pass away, as beautifully articulated in Philippians 2:9-11. Thus, Psalm 45:2 stands as a magnificent prophetic portrait of the Messiah, Jesus, whose beauty, grace, and eternal blessing far surpass any earthly monarch.