Seventh-day Adventist Bible CommentaryPsalms 45

Is inditing. Heb. rachash, a word occurring only here in the OT. In post-Biblical Hebrew it means “to be actively astir.” Such a definition fits the present context. David is so stirred by the wonder and the beauty of his vision (see MB 79) that he must give it expression. Soul-stirring preaching, like great poetry, comes from a soul that is stirred (see Matt. 12:34). My tongue. David wishes his expression to be that of a rapid writer—warm, free, overflowing with emotion.

Nichol, F. D. (1978). The Seventh-day Adventist Bible Commentary : The Holy Bible with exegetical and expository comment. Commentary Reference Series (Ps 34:5). Washington, D.C.: Review and Herald Publishing Association.

Pen. Heb. ‘eṭ, “stylus,” a writing instrument used for inscribing letters on stone (see Job 19:24). This unusual formal introduction lends solemnity and importance to the theme of the poem.

Fairer. David describes his prophetic vision of Jesus, the effulgence of the Father’s glory (MB 79). That the Jews attached Messianic importance to this verse is seen from an Aramaic paraphrase that reads, “Thy beauty, O King Messiah, is greater than that of the sons of men.” In vs. 2–9 the king is portrayed as a man, as a warrior, as a ruler, and finally as a bridegroom on the wedding day. Grace. After mentioning the king’s physical beauty, David calls attention to his graceful speech (see S. of Sol. 5:16; Isa. 50:4; Matt. 7:29; 13:54; Luke 2:47; Luke 4:22). Therefore. Gifts of beauty and persuasive eloquence are regarded as proof of God’s signal blessing.

Gird thy sword. Not only is the king beautiful and gracious of speech; he is also strong in battle. The poet predicts his victory as he goes forth to war. It has been suggested that the ceremony of knighthood is based on these words.

Meekness. The kingdom was to be established, not on pride and arrogance, but on humility, meekness, gentleness.

Thine arrows. This verse is a dramatic presentation of ideas, rather to be translated: “Thine arrows are sharp—the peoples fall under thee—[the arrows sink] into the heart of the king’s enemies.” The picture is that of complete victory.

Thy throne, O God. This phrase is variously rendered in the versions and in the margins of the versions. Typical among the translations are the following, “Thy throne is the throne of God,” “Thy throne, given of God,” “Thy throne is God’s,” “Your divine throne.” These translations were apparently an attempt, by those who believed an earthly wedding to be highlighted, to give a translation to the phrase that would be in harmony with this concept. A correct understanding of the principles of OT prophetic interpretation (see Introduction to Ps. 45; see also on Deut. 18:15) permits an immediate and local application of the psalm as well as an application to the future of certain portions certified by inspiration to have such application. In the light of these considerations there is no need to depart from the simple and most natural translation of the Hebrew that is found in the KJV and the ancient versions. For a fuller discussion of the translation problems of this verse, see Problems in Bible Translation, pp. 148–150. Verses 6 and 7 are quoted in Heb. 1:8, 9 to show that the Messiah is exalted above the angels (see Introduction to Ps. 45). For ever and ever. There will be no end to Messiah’s dominion (see Rev. 11:15). A right sceptre. Literally, “a scepter of uprightness.”

God, thy God. God the Father has anointed Christ the Son. It is possible to translate this phrase “O God, thy God,” in which case the direct address to Christ the Son (as in v. 6) is continued, God the Father being considered His God. Anointed. Heb. mashach, the root of the word “Messiah” (see on Ex. 29:7; Num. 3:3).

All thy garments. The clause reads literally, “myrrh and aloes and cassia, all thy garments.” His garments are so saturated with perfumes that they seem to constitute his very clothing.

Myrrh. A fragrant exudation from a tree found in Arabia (see Gen. 43:11; Esther 2:12; S. of Sol. 4:6; Matt. 2:11; John 19:39). Aloes. A fragrant substance produced by burning an aromatic wood from India and Ceylon (see Prov. 7:17; S. of Sol. 4:14). Not to be confused with the modern bitter medicine called aloes. Cassia. A bark resembling cinnamon, but less aromatic, grown in India. Ivory palaces. Palaces adorned with ivory, as the celebrated palace of Ahab in Samaria (see on 1 Kings 22:39; cf. Amos 3:15). Whereby. Heb. minni, archaic of min, meaning “from,” or “whence.” A slight change to minnim yields the translation “stringed instruments” (see RSV; cf. Ps. 150:4). The ancient versions support the reading of the Hebrew text.

Kings’ daughters. Since the marriage scene is laid in the opulence of the royal court, it is appropriate that the attendants should be the women of royal blood. Thy right hand. The place of honor (see 1 Kings 2:19). In gold of Ophir. In garments embroidered or ornamented with the choicest gold. For the location of Ophir, see on 1 Kings 9:28; cf. Job 28:16.

Hearken. The psalmist now addresses the bride, introduced in v. 9, counseling her to give careful thought to the new relation into which she is about to enter. Forget. The bride is being admonished, in effect, “Do not pine for your own home, do not compare the new with the old, do not try to bring foreign ideas into your new environment; break all associations that would stand between you and your king; identify yourself fully with your husband.” A beautiful example of fealty to another is found in the story of Ruth and Naomi (see Ruth 1:16–18).

Desire. Devotion to her husband will enhance her charms in his eyes. Sincere affection binds man and wife. Lord. Sarah addressed Abraham as “my lord” (see on Gen. 18:12; cf. 1 Peter 3:6). Worship. Heb. shachah, literally, “to bow down,” an action performed before men as well as God (Gen. 27:29; 33:7; 1 Sam. 25:23; etc.).

Daughter of Tyre. Persons of wealth or rank will bring wedding gifts, considering it a privilege thus to honor the marriage. Compare the expression “daughter of Zion” (Isa. 1:8). At the time of the psalmist, Tyre was probably the most wealthy commercial city known to the Jews. On the wealth of Tyre, see Isa. 23:1–8; Eze. 26; 27.

The king’s daughter. The bride, daughter of another king (see v. 9). Within. Here referring, not to the glory and loveliness of heart, but to the bride as she appears attired for the wedding in her own dwelling before she goes forth to meet the bridegroom. Of wrought gold. See on v. 9.

In raiment of needlework. Heb. riqamoth, now thought to refer to variegated material such as many-colored garments (see Judges 5:30; Eze. 16:10). Virgins. Her bridal attendants.

With gladness. The bride’s procession comes forth to meet the groom and to be conducted into the palace of the king. This verse concludes the address to the bride.

Thy children. The descendants of the king will occupy positions of prominence. The glory of the future kingdom will replace that of the earlier kingdom.

Verses 16 and 17 are a concluding benediction upon the royal marriage, addressed to the king.

Name. See on Ps. 5:11; 7:17. To be remembered. The words of this verse may be understood to describe the praises due to God (see MH 101). The people. Literally, “peoples.”