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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.
The sharp arrows of the Mighty One are the well-aimed words that touch the hearts of the hearers, striking and wounding their keenly perceptive souls.
His meaning is, direct well-aimed words, like arrows, at the hearts of the listeners, and as a result all peoples will be subjected to you as well (using a metaphor of people wounding with arrows and subjecting the wounded). He means, your arrows are so effective that not only will they subject disciples but also fall on enemies and bring them into subjection.
Do you see the successful outcome of the war? The submission of those previously rebellious? The instruction? The catechesis? Their very fall and submission to him, you see, are for everyone the basis and foundation of their exaltation. In fact, having delivered them from their folly and empty conceit and from the demons’ error, he subjected them to himself.
"Your arrows are sharp, are most powerful" [Psalm 45:5]; words that pierce the heart, that kindle love. Whence in the Song of Songs it is said, "I am wounded with love." [Song of Songs 2:5] For she speaks of being "wounded with love;" that is, of being in love, of being inflamed with passion, of sighing for the Bridegroom, from whom she received the arrow of the Word. "Your arrows are sharp, are most powerful;" both piercing, and effective; "sharp, most powerful." "The peoples shall fall under You." Who have "fallen"? They who were "wounded" have also "fallen." We see the nations subdued unto Christ; we do not see them "fall." He explains where they "fall," viz. "in the heart." It was there they lifted themselves up against Christ, there they "fall" down before Christ. Saul was a blasphemer of Christ: he was then lifted up, he prays to Christ, "he is fallen," he is prostrate before Him: the enemy of Christ is slain, that the disciple of Christ may live! By an arrow launched from heaven, Saul (not as yet Paul, but still Saul), still lifted up, still not yet prostrate, is wounded in "the heart:" he received the arrow, he fell "in heart." For though he fell prostrate on his face, it was not there that he fell down in heart: but it was there where he said aloud, "Lord, what dost Thou bid me do?" [Acts 9:6] But just now thou were going to bind the Christians, and to bring them to punishment: and now you say unto Christ, "What dost Thou bid me do?" O arrow sharp and most mighty, by whose stroke "Saul" fell, so as to become "Paul." As it was with him, so was it also with "the peoples;" consider the nations, observe their subjection unto Christ. "The peoples" (then) "shall fall under You in the heart of the King's enemies;" that is, in the heart of Your enemies. For it is Him that he calls King, Him that he recognises as King. "The peoples shall fall under You in the heart of the King's enemies." They were "enemies" before; they have been stricken by your arrows: they have fallen before You. Out of enemies they have been made friends: the enemies are dead, the friends survive. This is the meaning of, "for those which shall be changed." We are seeking to "understand" each single word, and each separate verse; yet so far only are we to seek for their "understanding," as to leave no one to doubt that they are spoken of Christ.
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SUMMARY
Psalms 45:5 powerfully depicts the irresistible might and decisive victory of the king over his adversaries. Through the vivid imagery of "sharp arrows" piercing the "heart" of his enemies, the verse underscores the king's formidable military prowess and the inevitable subjugation of those who oppose his righteous rule. This passage, while rooted in the context of an earthly monarch, carries profound theological resonance, foreshadowing the ultimate triumph and universal dominion of the Messiah.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 45:5 powerfully employs several literary devices to convey the king's overwhelming might and the certainty of his victory. The most prominent is Metaphor, where "arrows" serve as a vivid representation of the king's military power, divine judgment, and the instruments of his effective rule. The image of these arrows being "sharp" and striking "in the heart" uses potent Imagery to create a visceral picture of decisive, fatal impact, emphasizing the precision, lethality, and unyielding nature of the king's actions. This vivid description might also contain an element of Hyperbole, exaggerating the swiftness and completeness of the victory to underscore the king's irresistible force and the inevitability of his triumph. The consequence, "the people fall under thee," employs Synecdoche by using "people" to represent entire nations, armies, or even all opposing forces, thereby broadening the scope of the king's dominion from individual enemies to collective entities. Together, these devices contribute to a portrayal of the king as an unstoppable force, whose divinely-backed power ensures the complete and utter subjugation of all who stand against him.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while rooted in the context of an earthly king's military prowess, transcends its immediate setting to speak to profound theological truths about divine sovereignty and judgment. The "sharp arrows" of the king foreshadow the unerring precision and irresistible power of God's justice against all forms of rebellion and wickedness. Just as the earthly king's enemies are brought to their knees, so too will all opposition ultimately "fall under" the dominion of the Almighty. This speaks to the certainty of God's triumph over evil, the establishment of His righteous kingdom, and the ultimate submission of all creation to His will. It assures believers that God is actively engaged in subduing His enemies, both spiritual and physical, and that His purposes will prevail, bringing about His perfect and just reign.
REFLECTION AND APPLICATION
Psalms 45:5 invites us to reflect on the nature of true power and authority, not merely in a military sense, but profoundly in the spiritual realm. The "sharp arrows" can be understood as symbols of God's truth, His Word, and the convicting power of the Holy Spirit, which pierce the "heart" of sin, deception, and spiritual strongholds within us and in the world. When these divine "arrows" strike, they bring about a profound conviction and a breaking of resistance, leading to a willing "falling under" the authority of Christ. This isn't a defeat in the negative sense for the believer, but a liberating submission to God's good and perfect will, a surrender that brings true freedom and alignment with divine purpose. It calls us to examine where we might still be resisting God's reign in our lives, whether through pride, fear, or unconfessed sin, and to embrace the transformative power of His truth that brings us into alignment with His kingdom. For those who are hostile to God, it serves as a stark reminder of the inevitability of divine judgment and the ultimate triumph of righteousness. For believers, it provides profound assurance that the King of kings is mighty to save and to conquer all that opposes His reign, both within us and in the world, giving us confidence in His ultimate victory.
Questions for Reflection
FAQ
Is this psalm solely about an earthly king, or does it have a deeper meaning?
Answer: While Psalm 45 is clearly written for an earthly king, likely on the occasion of his wedding, it possesses a profound dual meaning. Many scholars and theologians, particularly within Christian tradition, interpret it as having a strong messianic dimension, pointing beyond the human monarch to the ultimate, divine King, Jesus Christ. The description of the king's righteousness, eternal throne, and universal dominion (e.g., Psalms 45:6-7) far exceeds the capabilities of any human king, finding its ultimate fulfillment in Christ. The New Testament explicitly applies parts of this psalm to Jesus in Hebrews 1:8-9, confirming its prophetic significance and establishing it as a key text for understanding Christ's royal identity.
What does "the people fall under thee" signify beyond military defeat?
Answer: Beyond literal military defeat, "the people fall under thee" signifies complete subjugation, willing submission, and the establishment of absolute dominion. In the context of ancient kingship, it meant the vanquished acknowledging the victor's supreme authority, often through prostration, tribute, or assimilation. Theologically, especially in its messianic interpretation, it speaks to the universal reign of Christ, where all creation, willingly or unwillingly, will ultimately bow to His authority. For believers, it represents a willing surrender to His lordship, embracing His gracious rule over every aspect of life out of love and obedience. For those who remain in rebellion, it signifies their inevitable and ultimate defeat and forced submission to His righteous judgment, as powerfully foretold in passages like Philippians 2:10-11.
CHRIST-CENTERED FULFILLMENT
Psalms 45:5 finds its most profound and ultimate fulfillment in Jesus Christ, the King of kings and Lord of lords. The earthly king's "sharp arrows" foreshadow the spiritual and divine power of Christ, whose weapons are not carnal but mighty through God for the pulling down of spiritual strongholds and every proud obstacle that sets itself up against the knowledge of God (2 Corinthians 10:4). His "arrows" are the piercing truth of His Word, the convicting power of the Holy Spirit, and the irresistible force of the Gospel, which strike "in the heart" of humanity's spiritual enemies: sin, death, and the devil. Through His atoning sacrifice on the cross and His glorious resurrection, Christ decisively defeated these foes, rendering their power null and void and triumphing over them publicly (Colossians 2:15). The consequence, "the people fall under thee," is realized in His universal dominion: all things in heaven and on earth will ultimately be brought into submission under His feet, as God has put all things under His authority for the sake of the church (Ephesians 1:22). This includes the willing surrender of believers to His gracious rule and the forced subjugation of every opposing power at His glorious return, when He will judge the nations with a sharp sword proceeding from His mouth (Revelation 19:15), establishing His eternal kingdom where righteousness reigns supreme and every knee bows.