TRV
Translation
King James Version
Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
Complete Jewish Bible
You have loved righteousness and hated wickedness. Therefore God, your God, has anointed you with the oil of joy in preference to your companions.
Berean Standard Bible
You have loved righteousness and hated wickedness; therefore God, your God, has anointed you above your companions with the oil of joy.
American Standard Version
Thou hast loved righteousness, and hated wickedness: Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows.
World English Bible Messianic
You have loved righteousness, and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows.
Geneva Bible (1599)
Thou louest righteousnes, and hatest wickednesse, because God, euen thy God hath anoynted thee with the oyle of gladnes aboue thy fellowes.
Young's Literal Translation
Thou hast loved righteousness and hatest wickedness, Therefore God, thy God, hath anointed thee, Oil of joy above thy companions.
In the KJVVerse 14,605 of 31,102
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Commentary on Psalms 45 verses 6–9
6 ¶ Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.
7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
8 All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad.
9 Kings' daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir.
We have here the royal bridegroom filling his throne with judgment and keeping his court with splendour.
I. He here fills his throne with judgment. It is God the Father that says to the Son here, Thy throne, O God! is forever and ever, as appears Heb 1:8, Heb 1:9, where this is quoted to prove that he is God and has a more excellent name than the angels. The Mediator is God, else he neither would have been able to do the Mediator's work nor fit to wear the Mediator's crown. Concerning his government observe, 1. The eternity of it; it is for ever and ever. It shall continue on earth throughout all the ages of time, in despite of all the opposition of the gates of hell; and in the blessed fruits and consequences of it it shall last as long as the days of heaven, and run parallel with the line of eternity itself. Perhaps even then the glory of the Redeemer, and the blessedness of the redeemed, shall be in a continual infinite progression; for it is promised that not only of his government, but of the increase of his government and peace, there shall be no end (Isa 9:7); even when the kingdom shall be delivered up to God even the Father (Co1 15:24) the throne of the Redeemer will continue. 2. The equity of it: The sceptre of thy kingdom, the administration of thy government, is right, exactly according to the eternal counsel and will of God, which is the eternal rule and reason of good and evil. Whatever Christ does he does none of his subjects any wrong, but gives redress to those that do suffer wrong: He loves righteousness, and hates wickedness, Psa 45:7. He himself loves to do righteousness, and hates to do wickedness; and he loves those that do righteousness, and hates those that do wickedness. By the holiness of his life, the merit of his death, and the great design of his gospel, he has made it to appear that he loves righteousness (for by his example, his satisfaction, and his precepts, he has brought in an everlasting righteousness), and that he hates wickedness, for never did God's hatred of sin appear so conspicuously as it did in the sufferings of Christ. 3. The establishment and elevation of it: Therefore God, even thy God (Christ, as Mediator, called God his God, Joh 20:17, as commissioned by him, and the head of those that are taken into covenant with him), has anointed thee with the oil of gladness. Therefore, that is, (1.) "In order to this righteous government of thine, God has given thee his Spirit, that divine unction, to qualify thee for thy undertaking," Isa 61:1. 1. The Spirit of the Lord God is upon me, because he has anointed me. What God called him to he fitted him for, Isa 11:2. The Spirit is called the oil of gladness because of the delight wherewith Christ was filled in carrying on his undertaking. He was anointed with the Spirit above all his fellows, above all those that were anointed, whether priests or kings. (2.) "In recompence of what thou has done and suffered for the advancement of righteousness and the destruction of sin God has anointed thee with the oil of gladness, has brought thee to all the honours and all the joys of thy exalted state." Because he humbled himself, God has highly exalted him, Phi 2:8, Phi 2:9. His anointing him denotes the power and glory to which he is exalted; he is invested in all the dignities and authorities of the Messiah. And his anointing him with the oil of gladness denotes the joy that was set before him (so his exaltation is expressed, Heb 12:2) both in the light of his Father's countenance (Act 2:28) and in the success of his undertaking, which he shall see, and be satisfied, Isa 53:11. This he is anointed with above all his fellows, above all believers, who are his brethren, and who partake of the anointing - they by measure, he without measure. But the apostle brings it to prove his pre-eminence above the angels, Heb 1:4, Heb 1:9. The salvation of sinners is the joy of angels (Luk 15:10), but much more of the Son.
II. He keeps his court with splendour and magnificence. 1. His robes of state, wherein he appears, are taken notice of, not for their pomp, which might strike an awe upon the spectator, but their pleasantness and the gratefulness of the odours with which they were perfumed (Psa 45:8): They smell of myrrh, aloes, and cassia (the oil of gladness with which he and his garments were anointed): these were some of the ingredients of the holy anointing oil which God appointed, the like to which was not to be made up for any common use (Exo 30:23, Exo 30:24), which was typical of the unction of the Spirit which Christ, the great high priest of our profession, received, and to which therefore there seems here to be a reference. It is the savour of these good ointments, his graces and comforts, that draws souls to him (Sol 1:3, Sol 1:4) and makes him precious to believers, Pe1 2:7. 2. His royal palaces are said to be ivory ones, such as were then reckoned most magnificent. We read of an ivory house that Ahab made, Kg1 22:39. The mansions of light above are the ivory palaces, whence all the joys both of Christ and believers come, and where they will be for ever in perfection; for by them he is made glad, and all that are his with him; for they shall enter into the joy of their Lord. 3. The beauties of his court shine very brightly. In public appearances at court, when the pomp of it is shown, nothing is supposed to contribute so much to it as the splendour of the ladies, which is alluded to here, Psa 45:9. (1.) Particular believers are here compared to the ladies at court, richly dressed in honour of the sovereign: Kings' daughters are among thy honourable women, whose looks, and mien, and ornaments, we may suppose, from the height of their extraction, to excel all others. All true believers are born from above; they are the children of the King of kings. These attend the throne of the Lord Jesus daily with their prayers and praises, which is really their honour, and he is pleased to reckon it his. The numbering of kings' daughters among his honourable women, or maids of honour, intimates that the kings whose daughters they were should be tributaries to him and dependents on him, and would therefore think it a preferment to their daughters to attend him. (2.) The church in general, constituted of these particular believers, is here compared to the queen herself - the queen-consort, whom, by an everlasting covenant, he hath betrothed to himself. She stands at his right hand, near to him, and receives honour from him, in the richest array, in gold of Ophir, in robes woven with golden thread or with a gold chain and other ornaments of gold. This is the bride, the Lamb's wife, whose graces, which are her ornaments, are compared to fine linen, clean and white (Rev 19:8), for their purity, here to gold of Ophir, for their costliness; for, as we owe our redemption, so we owe our adorning, not to corruptible things, but to the precious blood of the Son of God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–9. Public domain.
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Hebrews 1:5-14AD 69
For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. [Psalms 45:6-7] And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
Justin MartyrAD 165
Dialogue with Trypho, Chapter LXIII
These words also show clearly that he who did all things [God the Father] testified that he [Jesus] is to be worshiped both as God and Christ.
IrenaeusAD 202
AGAINST HERESIES 3:6.1
The Spirit designates both [of them] by the name of God—both him who is anointed as Son and him who does anoint, that is, the Father.
Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 5:2.217
This ointment mentioned was nothing common or earthly, nothing resembling that ordained by the Mosaic law, fashioned of corruptible matter, with which it was the custom to anoint Hebrew priests and kings.
Athanasius of AlexandriaAD 373
Discourses Against the Arians 1.49
The word therefore does not imply the reward of virtue or conduct in the Word but the reason why he came down to us. It indicates that the Spirit’s anointing took place in him for our sakes. For he does not say, “Therefore he anointed you so that you will be God or King or Son or Word,” for he was already such before and is forever …; but rather, “Since you are God and King, therefore you were anointed, since none but you could unite humanity to the Holy Spirit, you the image of the Father, in which we were made in the beginning; for even the Spirit is yours.” For the nature of things originate could give no warranty for this, angels having transgressed and people disobeyed. Therefore there was need of God; and the Word is God, that he himself might set free those who had come under a curse. If then he was of nothing, he would not have been the Christ or Anointed, being one among others and having fellowship as the rest. But, since he is God, being the Son of God, and is everlasting King and exists as radiance and expression of the Father, therefore he is rightly the expected Christ, whom the Father announces to humankind, by revelation to his holy prophets; that as through him we have come to be, so also in him all people might be redeemed from their sins and by him all things might be ruled. And this is the reason for the anointing that took place in him, and of the incarnate presence of the Word, which the psalmist foreseeing, celebrates, first his Godhead and kingdom, which is the Father’s, in these tones, “Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of your kingdom”; then announces his descent to us thus, “Wherefore God, even your God, has anointed you with the oil of gladness above your fellows.”
Athanasius of AlexandriaAD 373
Discourses Against the Arians 1.46
He is here “anointed,” not that he may become God, for he was so even before, or that he may become King, for he had the kingdom eternally, existing as God’s image, as the sacred Oracle shows; but for our sake is this written.
Basil of CaesareaAD 379
HOMILIES ON THE PSALMS 17:8 (PS 45)
The flesh of the Lord was anointed with the true anointing, by the coming of the Holy Spirit into it, which was called “the oil of gladness.” And he was anointed above his fellows; that is to say, all people who are members of Christ. Therefore, a certain partial sharing of the Spirit was given to them, but the Holy Spirit descending on the Son of God, as John says, “abode on him.”
Basil of CaesareaAD 379
To name Christ is to confess the whole, for it is to point to God [The Father] who has anointed the Son; and to the Son who has been anointed, and to the unction itself, which is The Spirit. This accords with Peter’s teaching in Acts: ‘God anointed Jesus of Nazareth with the Holy Spirit (Acts 10.38) and with the teaching of Isaiah: ‘The Spirit of the Lord is upon me, because the Lord has anointed me’ (Isaiah 61.1). The Psalmist simply says, ‘Therefore God, your God, has anointed you with the oil of gladness’ [Ps 45.7]. - "On The Holy Spirit, 12"
Cyril of JerusalemAD 386
Catechetical Lecture 21:2
Christ was not anointed by people with oil or material ointment, but the Father, having before appointed him to be the Savior of the whole world, anointed him with the Holy Spirit.… As he was anointed with an ideal oil of gladness, that is, with the Holy Spirit, called oil of gladness, because he is the author of spiritual gladness, so you were anointed with ointment, having been made partakers and “fellows of Christ.”
John ChrysostomAD 407
COMMENTARY ON THE PSALMS 45:9
Christ, to be sure, was nowhere anointed with oil but with the Holy Spirit. For this reason he added “beyond your companions” to indicate this very fact, that no one was like him.
JeromeAD 420
HOMILY ON PSALM 132[133]
You have been anointed with the oil of gladness above your fellow people, above your apostles. You possess the font of unction; they, the drops.
Theodore of MopsuestiaAD 428
COMMENTARY ON PSALMS 45:8B
On the one hand, he separated the natures by uttering definite statements of different ideas (there being a great difference between “Your throne, O God, is forever and ever” and “Hence, God your God anointed you”), and on the other hand, he gave a glimpse of the union by saying this of one person.
Augustine of HippoAD 430
Exposition on Psalm 45
"You have loved righteousness, and hated iniquity" [Psalm 45:7]. See there "the rod of direction" described. "You have loved righteousness, and hated iniquity." Draw near to that "rod;" let Christ be your King: let Him "rule" you with that rod, not crush you with it. For that rod is "a rod of iron;" an inflexible rod. "You shall rule them with a rod of iron: and break them in pieces like a potter's vessel." Some He rules; others He "breaks in pieces:" He "rules" them that are spiritual: He "breaks in pieces" them that are carnal....Would He so loudly declare that He was about to smite you, if He wished to smite you? He is then holding back His hand from the punishment of your offenses; but do not thou hold back. Turn you yourself to the punishment of your offenses: for unpunished offenses cannot be: punishment therefore must be executed either by yourself, or by Him: do thou then plead guilty, that He may reprieve you. Consider an instance in that penitential Psalm: "Hide Your face from my sins." Did he mean "from me"? No: for in another passage he says plainly, "Hide not Your face from me." "Turn" then "Your face from my sins." I would have You not see my sins. For God's "seeing" is animadverting upon. Hence too a Judge is said to "animadvert" on that which he punishes; i.e. to turn his mind on it, to bend it thereon, even to the punishment of it, inasmuch as he is the Judge. So too is God a Judge. "Turn Thou Your face from my sins." But you yourself, if you would have God turn "His face" from them, turn not your own face from them. Observe how he proposes this to God in that very Psalm: "I acknowledge," he says, "my transgression, and my sin is ever before me." He would fain have that which he wishes to be ever before his own eyes, not be before God's eyes. Let no one flatter himself with fond hopes of God's mercy. His sceptre is "a sceptre of righteousness." Do we say that God is not merciful? What can exceed His mercy, who shows such forbearance to sinners; who takes no account of the past in all that turn unto Him? So love thou Him for His mercy, as still to wish that He should be truthful. For mercy cannot strip Him of His attribute of justice: nor justice of that of mercy. Meanwhile during the time that He postpones your punishment, do not thou postpone it.
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 45:6
He was also anointed in the all-holy Spirit, not as God but as a human being: as God he was of one being with the Spirit, whereas as a human being he receives the gifts of the Spirit like a kind of anointing. Thus he “loved righteousness and hated lawlessness”: this is a matter of intentional choice, not of natural power, whereas as God he has “a rod of equity as the rod of his kingship.”
Arnobius the YoungerAD 460
COMMENTARY ON THE PSALMS 45
God anoints him before his own people with the oil of joy. Just as he appeared before humankind incarnate and perfect, Christ appeared anointed with oil before all Christians. There were many righteous people from Abel to Christ, but none born of a virgin, none of this appearance, this form. Who is like our God among the children of God? Let us, children pleasing to him, listen to this one, anointed with oil of anointing, as angels worshiped, the stars sang out and the prophets prophesied. As John was fearing, the skies opened, the Father called from heaven, and the Spirit descended from the heavens and remained on him. It is Christ, the first before the partakers who share this name.
Gregory the DialogistAD 604
LETTER 67
He was anointed above his fellows, because all we people first exist as sinners and afterwards are sanctified through the unction of the Holy Spirit. But he who, existing as God before the ages, was conceived as man through the Holy Spirit in the Virgin’s womb at the end of the ages was there anointed by the same Spirit, even where he was conceived. Nor was he first conceived and afterwards anointed; but to be conceived by the Holy Spirit of the flesh of the Virgin was itself to be anointed by the Holy Spirit.
BedeAD 735
Homilies on the Gospels 1:25
God, his God, has anointed him with the oil of gladness above his companions in order that he may deign to make us also companions of that anointing of his, that is, sharers of spiritual grace.
BedeAD 735
Homilies on the Gospels 2:15
He himself promised the favor of the same holy anointing to his companions, … that is, to the faithful; and he sent what he had promised, as we know, not long after.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 45:7, a profound declaration within a royal wedding psalm, meticulously describes the character and unparalleled blessing bestowed upon the king. It asserts that his deep affection for righteousness and fervent abhorrence of wickedness are the direct prerequisites for a unique divine anointing. This consecration, referred to as "the oil of gladness," symbolizes extraordinary joy, divine favor, and a supreme exaltation "above thy fellows," ultimately pointing beyond any earthly monarch to the perfectly righteous, eternally joyful, and preeminent reign of the Messiah.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 45:7 masterfully employs several potent literary devices to convey its profound message and elevate the king's stature. Most notably, antithesis is prominent in the opening declaration, "Thou lovest righteousness, and hatest wickedness." This sharp juxtaposition of opposing actions vividly emphasizes the totality and purity of the king's moral character, creating a clear and absolute distinction between his alignment with good and his rejection of evil. The phrase "oil of gladness" functions as a rich metaphor, symbolizing not merely a physical anointing but a spiritual endowment of profound joy, divine favor, and abundant prosperity. This metaphor elevates the anointing beyond a mere ritual, highlighting its spiritual and emotional dimensions and contrasting it with the "oil of mourning" (as referenced in Isaiah 61:3). Furthermore, the declaration that the king is anointed "above thy fellows" employs hyperbole, an intentional exaggeration used for emphatic effect. While an earthly king might achieve preeminence, this hyperbolic statement hints at a unique, unparalleled status that stretches the bounds of human kingship, subtly pointing towards a divine or Messianic figure whose anointing truly sets him apart from all others in an absolute and eternal sense. The psalm's overall structure as a royal wedding song also lends itself to allegory, where the celebration of an earthly king and his bride foreshadows the greater, spiritual reality of the Messiah's eternal reign and His relationship with His church.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 45:7 stands as a profound theological statement on the intrinsic nature of righteous leadership and the divine source of true anointing. It establishes a direct and undeniable correlation between moral rectitude—a passionate love for righteousness and an unwavering hatred for wickedness—and the reception of extraordinary divine favor and profound joy. This foundational principle resonates throughout the entirety of Scripture, where God consistently blesses and exalts those who align their will, character, and actions with His own holy standards. The "oil of gladness" signifies a spiritual anointing that brings not only authority and consecration but also an intrinsic, deep-seated joy and spiritual flourishing, distinguishing a divinely appointed leader from all others. This verse, therefore, serves as a foundational text for understanding the character of God's chosen King, whose reign is not merely powerful but also morally perfect and joy-filled, ultimately pointing to the Messianic King who perfectly embodies these attributes.
REFLECTION AND APPLICATION
Psalms 45:7 invites believers to a profound reflection on the character of the King they serve and, by extension, the character they are called to cultivate as His subjects. Just as the King perfectly loves righteousness and utterly hates wickedness, so too are followers of Christ called to align their affections, thoughts, and actions with God's impeccable moral standards. This is not merely about outward obedience to a set of rules but signifies an internal transformation where our deepest desires are shaped by divine truth and our wills are bent towards God's righteous purposes. The "oil of gladness" reminds us that true, abiding, and supernatural joy is not found in fleeting worldly pursuits or temporary pleasures, but flows directly from a life lived in harmony with God's will, in His intimate presence, and under His divine anointing. When we earnestly strive for righteousness and actively reject evil, we experience a spiritual anointing of peace, purpose, and joy that sets us apart, empowering us for our unique calling and participation in God's redemptive work in the world. This verse profoundly encourages us to seek God's anointing, not for personal glory or worldly recognition, but for the profound joy of living righteously and actively participating in the expansion of His glorious kingdom.
Questions for Reflection
FAQ
What is the significance of the "oil of gladness" in Psalms 45:7?
Answer: The "oil of gladness" (Hebrew: shemen sason) is a powerful and rich metaphor signifying a unique, profound anointing that brings extraordinary joy, celebration, and divine favor. In ancient Israel, anointing with oil was a common and sacred practice for consecrating kings, priests, and prophets, symbolizing divine selection, empowerment, and the bestowal of authority. Unlike the "oil of mourning" (as referenced in Isaiah 61:3, which symbolizes sorrow and grief), the "oil of gladness" is intrinsically associated with festive occasions, prosperity, spiritual delight, and God's abundant blessing. For the king in Psalms 45, it indicates that his reign is not only divinely sanctioned but also characterized by an unparalleled measure of joy, flourishing, and spiritual well-being, setting him apart from all others. Theologically, it points to the abundant joy and spiritual fullness that accompanies God's presence and anointing, particularly as perfectly embodied in the life and ministry of Jesus Christ.
How does Psalms 45:7 apply to Jesus Christ?
Answer: Christian theology, particularly as explicitly articulated in the New Testament, views Psalms 45:7 as a direct and profound messianic prophecy that finds its ultimate and perfect fulfillment in Jesus Christ. The author of Hebrews 1:8-9 unequivocally quotes Psalms 45:6-7 and applies it directly to Jesus, affirming both His divine nature ("Your throne, O God, is forever and ever") and His perfect moral character ("You have loved righteousness and hated lawlessness"). Jesus, as the Son of God, perfectly embodies the love for righteousness and the hatred for wickedness. He was uniquely anointed by God, not with physical oil, but with the Holy Spirit without measure (John 3:34). This divine anointing empowered His entire ministry, brought ultimate joy in His redemptive work, and set Him apart "above thy fellows"—above all other kings, prophets, or human beings—as the supreme, eternal King and Messiah, whose reign is founded on perfect justice and brings everlasting joy.
CHRIST-CENTERED FULFILLMENT
Psalms 45:7 finds its ultimate, most profound, and perfect fulfillment in the person and redemptive work of Jesus Christ, the true and eternal King. While the psalm initially celebrates an earthly monarch, the elevated language and the unparalleled blessing described in this verse transcend human limitations, pointing unmistakably to the divine Son. Jesus supremely embodies the character described: He perfectly loved righteousness and utterly hated wickedness, demonstrating this through His sinless life, His authoritative teachings, and His unwavering commitment to God's will, even unto death on the cross (Hebrews 4:15). Because of His perfect obedience and absolute moral purity, God, His God, uniquely anointed Him. This anointing was not with physical oil, but with the Holy Spirit, as powerfully prophesied in Isaiah 61:1 and visibly fulfilled at His baptism (Matthew 3:16-17) and throughout His miraculous ministry (Acts 10:38). The "oil of gladness" that Jesus received signifies the unparalleled joy of His unique and intimate relationship with the Father and the profound delight in accomplishing His redemptive mission, a joy that He graciously shares with His followers (John 15:11). He is indeed "above thy fellows," for He is the King of kings and Lord of lords (Revelation 19:16), whose righteous reign is eternal, perfectly just, and brings ultimate gladness to all who bow before Him in faith and adoration.