Teks -- Psalms 45:1-2 (NET)

Psalm 45

45:1 For the music director; according to the tune of “Lilies;” by the Korahites, a well-written poem, a love song. My heart is stirred by a beautiful song. I say, “I have composed this special song for the king; my tongue is as skilled as the stylus of an experienced scribe.” 45:2 You are the most handsome of all men! You speak in an impressive and fitting manner! For this reason God grants you continual blessings.

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Wesley: Psa 45:1 - Enditing

Heb. boileth, or bubbleth up like water over the fire. This denotes that the workings of his heart, were fervent and vehement, kindled by God's grace, and the inspiration of the Holy Ghost.

Wesley: Psa 45:1 - Made

Have composed.

Wesley: Psa 45:1 - Pen

He was only the pen or instrument in uttering this song; it was the spirit of God, by whose hand this pen was guided.

Wesley: Psa 45:2 - Fairer

Than all other men: which is most true of Christ; but not of Solomon; whom many have excelled, in holiness and righteousness, which is the chief part of the beauty celebrated in this psalm.

Wesley: Psa 45:2 - Grace

God hath plentifully poured into thy mind and tongue the gift of speaking wisely, eloquently, and acceptably.

Wesley: Psa 45:2 - Therefore

And because God hath so eminently qualified thee for rule, therefore he hath blessed thee with an everlasting kingdom.

JFB: Psa 45:1

Shoshannim--literally, "Lilies," either descriptive of an instrument so shaped, or denoting some tune or air so called, after which the Psalm was to be sung (see on Psa 8:1, title). A song of loves, or, of beloved ones (plural and feminine)--a conjugal song. Maschil--(See on Psa 32:1, title, and Psa 42:1, title) denotes the didactic character of the Psalm; that it gives instruction, the song being of allegorical, and not literal, import. The union and glories of Christ and his Church are described. He is addressed as a king possessed of all essential graces, as a conqueror exalted on the throne of a righteous and eternal government, and as a bridegroom arrayed in nuptial splendor. The Church is portrayed in the purity and loveliness of a royally adorned and attended bride, invited to forsake her home and share the honors of her affianced lord. The picture of an Oriental wedding thus opened is filled up by representing the complimentary gifts of the wealthy with which the occasion is honored, the procession of the bride clothed in splendid raiment, attended by her virgin companions, and the entrance of the joyous throng into the palace of the king. A prediction of a numerous and distinguished progeny, instead of the complimentary wish for it usually expressed (compare Gen 24:60; Rth 4:11-12), and an assurance of a perpetual fame, closes the Psalm. All ancient Jewish and Christian interpreters regarded this Psalm as an allegory of the purport above named. In the Song of Songs the allegory is carried out more fully. Hosea (Hos. 1:1-3:5) treats the relation of God and His people under the same figure, and its use to set forth the relation of Christ and His Church runs through both parts of the Bible (compare Isa 54:5; Isa 62:4-5; Mat 22:3; Mat 25:1; Joh 3:29; Eph 5:25-32, &c.). Other methods of exposition have been suggested. Several Jewish monarchs, from Solomon to the wicked Ahab, and various foreign princes, have been named as the hero of the song. But to none of them can the terms here used be shown to apply, and it is hardly probable that any mere nuptial song, especially of a heathen king, would be permitted a place in the sacred songs of the Jews. The advocates for any other than the Messianic interpretation have generally silenced each other in succession, while the application of the most rigorous rules of a fair system of interpretation has but strengthened the evidences in its favor. The scope of the Psalm above given is easy and sustained by the explication of its details. The quotation of Psa 45:6-7 by Paul (Heb 1:8-9), as applicable to Christ, ought to be conclusive, and their special exposition shows the propriety of such an application. (Psa. 45:1-17)

An animated preface indicative of strong emotion. Literally, "My heart overflows: a good matter I speak; the things which I have made," &c.

JFB: Psa 45:1 - inditing

Literally, "boiling up," as a fountain overflows.

JFB: Psa 45:1 - my tongue is the pen

A mere instrument of God's use.

JFB: Psa 45:1 - of a ready writer

That is, it is fluent. The theme is inspiring and language flows fast.

JFB: Psa 45:2

To rich personal attractions is added grace of the lips, captivating powers of speech. This is given, and becomes a source of power and proves a blessing. Christ is a prophet (Luk 4:22).

Clarke: Psa 45:1 - My heart is inditing a good matter

My heart is inditing a good matter - רחש rachash , boileth or bubbleth up, as in the margin. It is a metaphor taken from a fountain that sends up its waters from the earth in this way. The Vulgate has eructavit, which is most literally translated by the old Psalter: Mi hert ryfted gude word. My heart belcheth - Anglo-Saxon

Clarke: Psa 45:1 - I speak of the things which I have made touching the king

I speak of the things which I have made touching the king - אמר אני מעשי למלך, literally, "I dedicate my work unto the king."Or, as the Psalter, I say my werkes til the kyng. This was the general custom of the Asiatic poets. They repeated their works before princes and honorable men; and especially those parts in which there was either a direct or constructive compliment to the great man. Virgil is reported to have a part of his Aeneid before Augustus, who was so pleased with it that he ordered ten sestertia to be given him for every line. And the famous Persian poet Ferdusi read a part of his Shah Nameh before Sultan Mahmoud, who promised him thirty thousand denars for the poem

Clarke: Psa 45:1 - My tongue is the pen of a ready writer

My tongue is the pen of a ready writer - I shall compose and speak as fluently the Divine matter which is now in my heart, as the most expert scribe can write from my recitation. My tung of maister swiftly wrytand. "That es, my tung is pen of the Haly Gast; and nout but als his instrument, wham he ledis als he wil. For I speke noght bot that he settis on my tung; als the pen dos noght withouten the writer. Swyftly wrytand, for the vertu of goddes inspiracioun is noght for to thynk with mons study, that he schewes til other of the purete of heven; that es some for to com that he wrytes."- Old Psalter.

Clarke: Psa 45:2 - Thou art fairer than the children of men

Thou art fairer than the children of men - By whom are these words spoken? As this is a regular epithalamium, we are to consider that the bride and bridegroom have compliments paid them by those called the friends of the bridegroom, and the companions or maids of the bride. But it seems that the whole Psalm, except the first verse, was spoken by those who are called in the title ידידת yedidoth , the beloved maids, or female companions, who begin with his perfections, and then describe hers. And afterwards there is a prophetical declaration concerning his issue. We may, therefore, consider that what is spoken here is spoken by companions of the bride, or what are called yedidoth in the title. It would be unauthenticated to say Solomon was the most beautiful man in the universe; but to the perfections of the Lord Jesus they may be safely applied

Clarke: Psa 45:2 - Grace is poured into thy lips

Grace is poured into thy lips - This probably refers to his speech, or the gracious words which he spoke. Solomon was renowned for wisdom, and especially the wisdom of his conversation. The queen of Sheba came from the uttermost parts of the land to hear the wisdom of Solomon; and so far did she find him exceeding all his fame, that she said one half had not been told her: but behold, a greater than Solomon is here. No man ever spoke like this man, his enemies themselves being judges

Clarke: Psa 45:2 - God hath blessed thee for ever

God hath blessed thee for ever - This, I am afraid, could in no sense be ever spoken of Solomon; but of the man Christ Jesus it is strictly true.

Calvin: Psa 45:1 - My heart is boiling over

1.My heart is boiling over ¹⁵⁷ with a good matter This preface shows sufficiently that the subject of the psalm is no common one; for whoever the author of it may have been, he here intimates, at the very outset, that he will treat of great and glorious things. The Holy Spirit is not accustomed to inspire the servants of God to utter great swelling words, and to pour forth empty sounds into the air; and, therefore, we may naturally conclude, that the subject here treated of is not merely a transitory and earthly kingdom, but sortie-thing more excellent. Were not this the case, what end would it serve to announce, as the prophet does in such a magnificent style, that his heart was boiling over, from his ardent desire to be employed in rehearsing the praises of the king? Some prefer to translate the word to utter; but the other signification of the word appears to me to be more appropriate; and it is confirmed by this, that from this verb is derived the noun מרהשת , marchesheth, a word which is found once or twice in Moses, and signifies a frying-pan, in which sweatmeats are baked. It is then of the same import as if the inspired writer had said, My heart is ready to breathe forth something excellent and worthy of being remembered. He afterwards expresses the harmony between the tongue and the heart, when he compares his tongue to the pen of a swift and ready writer

Calvin: Psa 45:2 - Thou art fairer than the sons of men

2.Thou art fairer than the sons of men The Psalmist commences his subject with the commendation of the beauty of the king, and then he proceeds also to praise his eloquence. Personal excellence is ascribed to the king, not that the beauty of the countenance, which of itself is not reckoned among the number of the virtues, ought to be very highly valued; but because a noble disposition of mind often shines forth in the very countenance of a man. This may have been the case with Solomon, so that from his very countenance it might have appeared that he was endued with superior gifts. Nor is the grace of oratory undeservedly commended in a king, to whom it belongs, by virtue of his office, not only to rule the people by authority, but also to allure them to obedience by argument and eloquence, just as the ancients feigned that Hercules had in his mouth golden chains, by which he captivated the ears of the common people, and drew them after him. How manifestly does this rebuke the mean-spiritedness of kings in our day, by whom it is regarded as derogatory to their dignity to converse with their subjects, and to employ remonstrance in order to secure their submission; nay, who display a spirit of barbarous tyranny in seeking rather to compel than to persuade them, and in choosing rather to abuse them as slaves, than to govern them by laws and with justice as a tractable and obedient people. But as this excellence was displayed in Solomon, so also did it shine forth more fully afterwards in Christ, to whom his truth serves the part of a scepter, as we shall have occasion by and by to notice mere at large. The term על-כן , al-ken, which we have translated because, is sometimes rendered wherefore; but it is not necessary that we should interpret it in this place in the latter sense, as if Solomon had been blessed on account of his beauty and excellence, for both of these are blessings of God. It is rather to be understood as the reason why Solomon was distinguished for these endowments, namely, because God had blessed him. As to the interpretation which others give, God shall bless thee for thy excellency, it is both cold and forced.

Defender: Psa 45:2 - fairer than the children of men

This psalm "touching the king" (Psa 45:1) could only be applied to Christ who is fairer than all other men and with grace always on his lips."

TSK: Psa 45:1 - Shoshannim // Maschil // A song // is inditing // a good // touching // tongue

Shoshannim : Psa 69:1, Psa 80:1 *titles

Maschil : or, of instruction

A song : Son 1:1, Son 1:2-7; Isa 5:1; Eph 5:32

is inditing : Heb. boileth, or, bubbleth up, Job 32:18-20; Pro 16:23; Mat 12:35

a good : Psa 49:3; Job 33:3, Job 34:4; Pro 8:6-9

touching : Psa 2:6, Psa 24:7-10, Psa 110:1, Psa 110:2; Son 1:12; Isa 32:1, Isa 32:2; Mat 25:34, Mat 27:37

tongue : 2Sa 23:2; 2Pe 1:21

TSK: Psa 45:2 - fairer // grace // God

fairer : Son 2:3, Son 5:10-16; Zec 9:17; Mat 17:2; Joh 1:14; Col 1:15-18; Heb 1:3, Heb 1:4, Heb 7:26; Rev 1:13-18

grace : Pro 22:11; Isa 50:4; Luk 4:22; Joh 7:46

God : Psa 21:6, Psa 72:17-19; Phi 2:9-11

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Poole: Psa 45:2 - Fairer // Grace is poured into thy lips // Therefore

Fairer or, more beautiful , i.e. lovely and amiable. He speaks not here so much of this outward beauty, which, though it be an ornament both to a bridegroom and to a king, yet is not very considerable in either, nor is much admired or applauded by wise men, as of the inward and glorious endowments of his mind or soul, such as wisdom, and righteousness, and meekness, &c., as the particulars of this beauty are declared, Psa 45:4,7 . Than the children of men ; than all other men: which is most true of Christ, but not of Solomon; whom many have excelled, if not in wisdom, yet in holiness and righteousness, which is the chief part of this beauty, and most celebrated in this Psalm.

Grace is poured into thy lips God hath plentifully poured into thy mind and tongue the gift of speaking with admirable grace, i.e. most wisely and eloquently, and therefore most acceptably, so as to find grace with and work grace in thy hearers. This was in the same sort true of Solomon, but far more eminently and effectually in Christ; of which see Isa 50:4 Luk 4:22 Joh 7:46 . The former clause noted his inward perfections, and this signifies his ability and readiness to communicate them to others.

Therefore which notes not the meritorious cause, for that beauty and grace now mentioned are declared to be the free gifts of God, and were the effects, and not the causes, of God’ s blessing him; but rather the final cause, or the end for which God endowed him with those excellent qualifications; and so the sense of the place is, Because God hath so eminently adorned and qualified thee for rule, therefore he hath trusted and blessed thee with an everlasting kingdom. Or, because , as this particle is used, Gen 38:26 Psa 42:6 , and elsewhere. And so God’ s blessing him with such solid and everlasting blessings, is noted as the cause of this singular beauty and grace here expressed.

Haydock: Psa 45:1

The Church in persecution trusteth in the protection of God.

Haydock: Psa 45:1

It may allude to the defeat of Sennacherib, (Houbigant) or might be sung by the Corites at the dedication of the second temple, when peace was restored to the world, after the death of Cambyses, Ezechiel xxxviii. The Fathers explain it of the Christian Church, delivered from persecutions. (St. Chrysostom, &c.) (Calmet)

Haydock: Psa 45:2 - Troubles

Troubles. Those of English Catholics have been very great; yet they increase. (Worthington)

Gill: Psa 45:1 - My heart is inditing a good matter // I speak of the things which I have made touching the King // my tongue is the pen of a ready writer

My heart is inditing a good matter,.... What is valuable and excellent, concerning the excellency of Christ's person, of his kingdom, of his love to the church, and of the church itself; what is pleasant and delightful, comfortable, useful, and profitable: this his heart was inditing; which shows that it was under the sanctifying influences of the Holy Spirit, and denotes the fervour of it; it "boiling up", as the word ^x signifies; being heated by the fire of the divine Spirit, whereby it was hot within him, and caused him to speak with his tongue; and also the abundance that was in it, it "bubbling up" ^y, as some choose to render it: from whence this good matter flowed like water out of a fountain;

I speak of the things which I have made touching the King; the King Messiah; the King of the whole world, and of the kings of it, and of the saints in it; over whom he reigns in a spiritual manner, and in righteousness; concerning whom this psalm or poem was composed by David under divine inspiration, and which he here delivers:

my tongue is the pen of a ready writer; or as ^z one; such an one as Ezra was, Ezr 7:6, that writes swiftly and compendiously; suggesting, that as he was; full of matter, he freely communicated it, being moved by the Holy Spirit, who spake by him, and whose word was in his tongue; which made him so ready and expert in this work. The allusion is to scribes and notaries, and such like persons, that are extremely ready and swift in the use of the pen. The word for "pen" is derived either from עוט, which signifies "to fly" ^a, and from whence is a word used for a "flying fowl"; yet we are not to imagine that here it signifies a pen made of a bird's quill, as now in common use with us: for this did not obtain until many hundred years after David's time. It seems that Isidore of Seville, who lived in the seventh century, is the first person that makes mention of "penna", a "pen", as made of the quill of a bird ^b, but rather the pen has its name in Hebrew, if from the above root, from the velocity of it, as in the hand of a ready writer; or rather it may be derived from עטה, "to sharpen", in which sense it seems to be used, Eze 21:15; and so a pen has its name from the sharp point of it: for when the ancients wrote, or rather engraved, on stone, brass, lead, and wood, they used a style or pen of iron; see Job 19:24; so when they wrote on tables of wood covered with wax, they used a kind of bodkin made of iron, brass, or bone; See Gill on Hab 2:2; and when upon the rind and leaves of trees, and on papyrus and parchment, they made use of reeds, particularly the Egyptian calamus or reed; and the word here is translated calamus or reed by the Targum, Septuagint, and all the Oriental versions. Now as the Jews had occasion frequently to copy out the book of the law, and other writings of theirs, their scribes, at least some of them, were very expert and dexterous at it; but whether the art of "shorthand" was to any degree in use among them is not certain, as it was in later times among the Romans, when they used marks, signs, and abbreviations, which seems to have laid the foundation of the above art, and had its rise, as is said, from Cicero himself, though some ascribe it to Mecaenas ^c: and in Martial's time it was brought to such perfection, that, according to him, the hand could write swifter than a man could speak ^d.

Gill: Psa 45:2 - Thou art fairer than the children of men // grace is poured into thy lips // therefore God hath blessed thee for ever

Thou art fairer than the children of men,.... Here begins the psalm, and this is an address to the King Messiah, the subject of it, commending him for his beauty and comeliness; which is not to be understood of his divine beauty or his glory, as the only begotten of the Father, in which he is the brightness of his glory, and the express image of his person; for this admits of no comparison, nor is the beauty of angels and men to be mentioned with it; but of the beauty of his human nature, both in body and soul, which being the immediate produce of the Holy Spirit, and without sin, and full of wisdom, grace, and holiness, must transcend that of any or all the sons of Adam. They are all deformed by sin; and whatever spiritual beauty there is in any of them, they have it from Christ; they are comely through his comeliness the outward beauty of men is vain and deceitful, and soon perishes; but Christ is ever the same, and he esteemed of by all that know him, as exceeding precious, altogether lovely, and transcendently excellent and glorious. The Hebrew word here used is doubled in its radicals, which denotes the exceeding great fairness and beauty of Christ, especially as Mediator, and as full of grace and truth. It follows,

grace is poured into thy lips; by which is meant the matter of his speech, or the Gospel preached by him; these words of grace, as Kimchi on the text expresses himself; or gracious words which proceeded out of his mouth, Luk 4:22. The Gospel of the grace of God was given him to preach; it was put into his mouth, and that in great abundance; it was given at sundry times and in divers manners, and by piecemeal, to the prophets before him; but it was poured into his lips, and he was abundantly qualified for preaching it, by having the Spirit without measure given him; and so was poured out in a graceful manner, with great authority, and as never man before him spake, in doctrines of grace, gracious invitations, precious promises, excellent prayers, and even words of eternal life; see Son 5:13;

therefore God hath blessed thee for ever; or, "because ^e God hath blessed thee for ever"; in his human nature, with the grace of union to the Son of God, and with all the gifts and graces of the Spirit of God; and as Mediator, with all spiritual blessings, with grace and glory for his people. Hence all his comeliness, grace, and gracefulness.