Psalm 45 commentary

PSALM 45 COMME TARY
EDITED BY GLE PEASE
I TRODUCTIO
SPURGEO , "Title. The many titles of this Psalm mark its royalty, its deep and
solemn import, and the delight the writer had in it. To the Chief Musician upon
Shoshannim. The most probable translation of this word is upon the lilies, and it is
either a poetical title given to this noblest of songs after the Oriental manner, or it
may relate to the tune to which it was set, or to the instrument which was meant to
accompany it. We incline to the first theory, and if it be the true one, it is easy to see
the fitness of borrowing a name for so beautiful, so pure, so choice, so matchless a
poem from the golden lilies, whose bright array outshone the glory of Solomon. For
the sons of Korah. Special singers are appointed for so divine a hymn. King Jesus
deserves to be praised not with random, ranting ravings, but with the sweetest and
most skilful music of the best trained choristers. The purest hearts in the spiritual
temple are the most harmonious songsters in the ears of God; acceptable song is not
a matter so much of tuneful voices as of sanctified affections, but in no case should
we sing of Jesus with unprepared hearts. Maschil, an instructive ode, not an idle lay,
or a romancing ballad, but a Psalm of holy teaching, didactic and doctrinal. This
proves that it is to be spiritually understood. Blessed are the people who know the
meaning of its joyful sound. A Song of loves. ot a carnal sentimental love song, but
a celestial canticle of everlasting love fit for the tongues and ears of angels.
Subject. Some here see Solomon and Pharaoh's daughter onlyâ€” they are short
sighted; others see both Solomon and Christâ€”they are cross eyed; well focused
spiritual eyes see here Jesus only, or if Solomon be present at all, it must be like
those hazy shadows of by passers which cross the face of the camera, and therefore
are dimly traceable upon a photographic landscape. "The King, "the God whose
throne is for ever and ever, is no mere mortal and his everlasting dominion is not
bounded by Lebanon and Egypt's river. This is no wedding song of earthly nuptials,
but an Epithalamium for the Heavenly Bridegroom and his elect spouse.
Division. Psalms 45:1 is an announcement of intention, a preface to the song; Psalms
45:3 adores the matchless beauty of Messiah; and from Psalms 45:3-9, he is
addressed in admiring ascriptions of praise. Psalms 45:10-12 are spoken to the
bride. The church is further spoken of in Psalms 45:13-15, and the Psalm closes with
another address to the King, foretelling his eternal fame, Psalms 45:16-17.
ELLICOTT, "From Calvin downwards this psalm has been recognised as an ode
celebrating the nuptials of some king. Indeed, the retention, as part of its title, of
“song of loves,” when the poem was incorporated into the Temple hymn-book,
seems to show that this secular character was admitted even then. There is just
enough of historical allusion in the psalm to invite conjecture as to the monarch who

is its theme, and too little to permit of his identification. (See otes to Psalms 45:8-9;
Psalms 45:12.) But, as in the case of the longer and more pronounced epithalamium,
the Song of Solomon, religious scruples soon rejected this secular interpretation,
and sought by allegorical and mystical explanations to bring the poem more within
the circle of recognised sacred literature. With the glowing prophetic visions of a
conquering Messiah floating before the imagination, it was most natural for the
Jews to give the psalm a distinctive Messianic character. Equally natural was it for
Christians to adopt the psalm as allegorical of the marriage of the Church with the
Divine Head—a mode of interpretation which, once started, found in every turn and
expression of the psalm some fruitful type or symbol. The rhythm is flowing and
varied.
Title.—Upon Shoshannim, i.e., upon lilies. The same inscription occurs again in
Psalms 69 and in an altered form in Psalms 60, 80, where see otes. The most
probable explanation makes it refer to the tune to which the hymn was to be sung.
(Comp. the title of Psalms 22 &c) As to the actual flower intended by shoshannim,
see ote, Song of Solomon 2:1. The expression, a song of loves, means either a love
song (so Aquila), or a song of the beloved. Symm., LXX., and Vulg., for the beloved,
or a song of charms, i.e., a pleasant song. The first is more in keeping with the
evident origin and intention of the poem. (See besides titles Psalms 4, 42, 32)
PETT, "‘For the Chief Musician; set to Shoshannim. A Psalm of the sons of Korah.
Maschil. A Song of loves.’
Again we have a psalm for the choirmaster set to the tune Shoshannim (‘lilies’). In
the Song of Solomon 2:16; Song of Solomon 6:2-3 the place of lilies was the place for
love, and so the name of the tune fits the theme. As previously it is a Maschil and is
‘of the sons of Korah’ (see introduction to Book 2). And it is a song of ‘loves’, a
wedding song, for it deals with the marriage between the Davidic king and his bride.
The word used here for ‘loves’ always indicates a high and holy love. In practise the
king and his bride may well never have previously met, for this great occasion
suggests a political marriage, as does the exhortation to the bride, so that the love is
anticipated rather than real.
The splendour of the occasion fits well with Solomon, and initially this psalm may
well be describing the time when he was united with his Egyptian bride, the
daughter of Pharaoh. But the king is undoubtedly addressed in terms reminiscent of
the promises to David of the coming King from his house Who would rule the world,
and be established on God’s throne (2 Samuel 7:12-16; Psalms 2). Thus the Psalm
looks forward also to the Coming King, and we must also therefore find within it an
indication of the coming of the Messiah. Indeed the Aramaic Targum paraphrases
Psalms 45:2 as, ‘Your beauty O King Messiah exceeds that of the children of men, a
spirit of prophecy is bestowed on your lips’.

For the director of music. To the tune of “Lilies.”
Of the Sons of Korah. A maskil.[b] A wedding
song.
1 My heart is stirred by a noble theme
as I recite my verses for the king;
my tongue is the pen of a skillful writer.
BAR ES, "My heart is inditing - That is, I am engaged in inditing a good matter;
though implying at the same time that it was a work of the heart - a work in which the
heart was engaged. It was not a mere production of the intellect; not a mere work of
skill; not a mere display of the beauty of song, but a work in which the affections
particularly were engaged, and which would express the feelings of the heart: the result
or effusion of sincere love. The word rendered is “inditing” - ‫רחשׁ‬ râchash - is rendered in
the margin, boileth or bubbleth up. It means properly to boil up or over, as a fountain;
and the idea here is that his heart boiled over with emotions of love; it was full and
overflowing; it found expression in the words of this song. The Hebrew word does not
occur elsewhere in the Bible.
A good matter - literally, a good word; that is, it was something which he was about
to say which was good; something interesting, pure, important; not only a subject on
which his heart was engaged, but also which was worthy of attention.
I speak of the things which I have made - literally, “I say my works to the king.”
That is, My work - that which I meditate and am about to compose - pertains to the king.
Touching the king - He is to be the main subject of my song. Compare the notes at
Isa_5:1. If the remarks made in the introduction to the psalm are correct, then the “king”
here referred to was the future Messiah - the great personage to whom all the writers of
the Old Testament looked forward, and whose glory they were so anxious to see and to
describe. Compare the notes at 1Pe_1:10-12.
My tongue is the pen of a ready writer - Let my tongue in speaking of him be as
the pen of a rapid writer. That is, let my tongue rapidly and freely express my thoughts
and feelings. The word rendered “pen” - ‫עט‬ ‛êᑛ - means a stylus, usually made of iron,
used for the purpose of inscribing letters on lead or wax. See the notes at Job_19:24. The
idea is that the psalmist’s mind was full of his subject, and that he desired to express his
thoughts in warm, free, gushing language - the language of overflowing emotion.

CLARKE, "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.
I speak of the things which I have made touching the king - ‫למלך‬ ‫מעשי‬ ‫אני‬ ‫,אמר‬
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.
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.
GILL, "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).
HE RY, "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, Son_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, 1Pe_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.
JAMISO , "Psa_45:1-17. 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 see on 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, Rth_4:12), 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 (Hosea 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, Isa_62:5;
Mat_22:3; Mat_25:1; Joh_3:29; Eph_5:25-32, etc.). 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, Psa_45:7 by Paul (Heb_1:8, Heb_1:9), as applicable to
Christ, ought to be conclusive, and their special exposition shows the propriety of such
an application.
An animated preface indicative of strong emotion. Literally, “My heart overflows: a
good matter I speak; the things which I have made,” etc.
inditing — literally, “boiling up,” as a fountain overflows.
my tongue is the pen — a mere instrument of God’s use.
of a ready writer — that is, it is fluent. The theme is inspiring and language flows

fast.
K&D 1-2, "(Heb.: 45:2-3) The verb ‫שׁ‬ ַ‫ח‬ ָ‫,ר‬ as ‫ת‬ ֶ‫שׁ‬ ֶ‫ח‬ ְ‫ר‬ ַ‫מ‬ shows, signifies originally to
bubble up, boil, and is used in the dialects generally of excited motion and lively
excitement; it is construed with the accusative after the manner of verbs denoting
fulness, like the synonymous ‫ע‬ ַ‫ב‬ָ‫,נ‬ Psa_119:171 (cf. Talmudic ‫רננות‬ ‫תרחישׁ‬ ‫,לשׁונך‬ let thy
tongue overflow with songs of praise). Whatever the heart is full of, with that the mouth
overflows; the heart of the poet gushes over with a “good word.” ‫ר‬ ָ‫ב‬ ָ is a matter that
finds utterance and is put into the form of words; and ‫ּוב‬ describes it as good with the
collateral idea of that which is cheerful, pleasing, and rich in promise (Isa_52:7; Zec_
1:13). The fact that out of the fulness and oppression of his heart so good a word springs
forth, arises from the subject in which now his whole powers of mind are absorbed: I am
saying or thinking (‫י‬ִ‫נ‬ፎ pausal form by Dechî, in order that the introductory formula may
not be mistaken), i.e., my purpose is: ְ‫ך‬ ֶ‫ל‬ ֶ‫מ‬ ְ‫ל‬ ‫י‬ ַ‫שׁ‬ ֲ‫ֽע‬ ַ‫,מ‬ my works or creations (not sing., but
plur., just as also ‫י‬ַ‫נ‬ ְ‫ק‬ ִ‫מ‬ in Exo_17:3; Num_20:19, where the connection leads one to
expect the plural) shall be dedicated to the king; or even: the thought completely fills me,
quite carries me away, that they concern or have reference to the king. In the former case
ְ‫ך‬ ֶ‫ל‬ ֶ‫מ‬ ְ‫ל‬ dispenses with the article because it is used after the manner of a proper name (as
in Psa_21:2; Psa_72:1); in the latter, because the person retires before the office of
dignity belonging to it: and this we, in common with Hitzig, prefer on account of the self-
conscious and reflecting ‫אני‬ ‫אמר‬ by which it is introduced. He says to himself that it is a
king to whom his song refers; and this lofty theme makes his tongue so eloquent and
fluent that it is like the style of a γραµµατεᆷς ᆆξύγραφος. Thus it is correctly rendered by
the lxx; whereas ‫יר‬ ִ‫ה‬ ָ‫מ‬ ‫ר‬ ֵ‫ּופ‬‫ס‬ as an epithet applied to Ezra (Ezr_7:6) does not denote a rapid
writer, but a learned or skilled scribe. Rapidly, like the style of an agile writer, does the
tongue of the poet move; and it is obliged to move thus rapidly because of the thoughts
and words that flow forth to it out of his heart. The chief thing that inspires him is the
beauty of the king. The form ָ‫ית‬ ִ‫פ‬ָ‫י‬ ְ‫פ‬ָ‫,י‬ which certainly ought to have a passive sense (Aquila
κάλλει ᅚκαλλίωθης), cannot be explained as formed by reduplication of the first two
radicals of the verb ‫ה‬ ָ‫פ‬ָ‫י‬ (‫י‬ ַ‫פ‬ָ‫;)י‬ for there are no examples to be found in support of
quinqueliterals thus derived. What seems to favour this derivation is this, that the
legitimately formed Pealal ‫ה‬ ָ‫יפ‬ ֵ‫פ‬ְ‫י‬ (cf. the adjective ‫י‬ ִ‫הפ‬ ֵ‫פ‬ְ‫י‬ = ‫י‬ ִ‫יפ‬ ֵ‫פ‬ְ‫,י‬ Jer_46:20) is made
passive by a change of vowels in a manner that is altogether peculiar, but still explicable
in connection with this verb, which is a twofold weak verb. The meaning is: Thou art
beyond compare beautifully fashioned, or endowed with beauty beyond the children of
men. The lips are specially singled out from among all the features of beauty in him.
Over his lips is poured forth, viz., from above, ‫ן‬ ֵ‫ח‬ (gracefulness of benevolence),
inasmuch as, even without his speaking, the form of his lips and each of their
movements awakens love and trust; it is evident, however, that from such lips, full of
χάρις, there must proceed also λόγοι τᇿς χάριτος (Luk_4:22; Ecc_10:12). In this beauty of
the king and this charm of his lips the psalmist sees a manifestation of the everlasting
blessing of God, that is perceptible to the senses. It is not to be rendered: because

Elohim hath blessed thee for ever. The assertion that ‫ן‬ ֵⅴ‫ל־‬ ַ‫ע‬ is used in some passages for
‫ר‬ ֶ‫שׁ‬ ֲ‫א‬ ‫ן‬ ֵⅴ‫ל־‬ ַ‫ע‬ cannot be proved (vid., on Psa_42:7). But the meaning of the psalmist is,
moreover, not that the king, because he is so fair and has such gracious lips, is blessed of
God. If this were the idea, then the noble moral qualities of which the beauty of this king
is the transparent form, ought to be more definitely expressed. Thus personally
conceived, as it is here, beauty itself is a blessing, not a ground for blessing. The fact of
the matter is this, beauty is denoted by ‫על־כן‬ as a reason for the blessing being known or
recognised, not as a reason why the king should be blessed. From his outward
appearance it is at once manifest that the king is one who is blessed by God, and that
blessed for ever. The psalmist could not but know that “grace is deceitful and beauty
vain” (Pro_31:30), therefore the beauty of this king was in his eyes more than mere
earthly beauty; it appears to him in the light of a celestial transfiguration, and for this
very reason as an imperishable gift, in which there becomes manifest an unlimited
endless blessing.
ELLICOTT, "(1) Inditing.—A most unhappy rendering of a word, which, though only
used here, must, from the meaning of its derivative (a “pot,” or “cauldron”), have
something to do with a liquid, and means either to “boil over” or to “bubble up.” The
LXX. and Vulg. have apparently thought of the bursting out of a fountain: eructavit.
Symmachus has, “been set in motion.” The “spring,” or “fountain,” is a common emblem
of inspired fancy:—
“Ancient founts of inspiration well through all my fancy yet.”
TENNYSON: Locksley Hall.
A good matter.—That is, a theme worthy a poet’s song. Luther: “A fine song.”
I speak of the things which I have made touching the king.—This rendering follows the
LXX., Vulg., and most of the older translations. Perhaps, however, we are to understand
Aquila and Symmachus as rendering “my poems;” and undoubtedly the true rendering
is, I am speaking: my poem is of a king (not the king, as in Authorised Version).
My tongue . . .—So lofty a theme, so august a subject, inspires him with thoughts that
flow freely. The ready or expeditious scribe (LXX. and Vulg., “A scribe writing quickly”)
was, as we learn from Ezra 7:6, a recognised form of praise for a distinguished member
of that body, one of whose functions was to make copies of the Law.
BENSON, "Psalms 45:1. My heart is enditing a good matter — I am about to utter, not
rash, vain, or foolish, much less false words, but such as proceed from my very heart,
and most cordial affections; and are the result of my most deliberate and serious
thoughts: things not only pleasant and delightful, and fit for the nuptial solemnity here
intended, but excellent, as the word ‫,שׂוב‬ tob, often signifies: or holy and spiritual, as it is most
commonly used: things heavenly and divine, and full of majesty, as is manifest from the matter of
the Psalm. Surely this magnificent preface is too sublime and spiritual for such a carnal and

earthly subject as Solomon’s marriage with Pharaoh’s daughter. The word ‫,רחשׁ‬ rachash, here
rendered is enditing, properly means boiling, or bubbling up, and is here used metaphorically, for
meditating deeply, with fervour and vehemency, in allusion either to water boiled over a fire, or
else springing forth from a fountain. I will speak of the things I have made — Hebrew, ‫,מעשׂי‬
magnasi, my work, or composition; touching the king — The King Messiah and his government.
The Hebrew, ְ‫,למלך‬ lemelech, is literally, to the king, and the clause is translated by the Seventy,
λεγω εγω τα εργα µου τω βασιλει, I rehearse my works to the king. My tongue is the pen of a
ready writer — That is, as some interpret it, “I will recite what I have composed with so much
fluency, as shall equal the style of the most skilful and diligent writer.” Or, rather, he means, I am
but the pen or instrument in uttering this song. It has another and higher original, namely, the
Spirit of God, by whose hand this pen is guided.
PETT, "Verse 1
The Psalmist Indicates the Joy With Which He Writes (Psalms 45:1)
Psalms 45:1
‘My heart overflows with a goodly matter;
I speak the things which I have made touching the king.
My tongue is the pen of a ready writer.’
It is clear from these words that the writer was almost overwhelmed at the occasion as
he considered his subject matter, the king dressed in all his finery and his jewels, the
magnificence of the decorated palace, the array of queens and princesses and the glory of
his queenly bride.
He recognises that he has a goodly matter to write about, and his heart overflows at the
thought. He is also conscious that he will be speaking about things which he has
formulated which concern his sovereign, a thought which fills him with awe. And thus
his tongue flows smoothly like the pen of a capable and willing writer.
CALVI , "1My 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
SPURGEO , "Ver. 1. My heart. There is no writing like that dictated by the heart.
Heartless hymns are insults to heaven. Is inditing a good matter. A good heart will
only be content with good thoughts. Where the fountain is good good streams will
flow forth. The learned tell us that the word may be read overflows, or as others,
boils or bubbles up, denoting the warmth of the writer's love, the fulness of his
heart, and the consequent richness and glow of his utterance, as though it were the
ebullition of his inmost soul, when most full of affection. We have here no single cold
expression; the writer is not one who frigidly studies the elegancies and proprieties
of poetry, his stanzas are the natural outburst of his soul, comparable to the boiling
jets of the geysers of Hecla. As the corn offered in sacrifice was parched in the pan,
so is this tribute of love hot with sincere devotion. It is a sad thing when the heart is
cold with a good matter, and worse when it is warm with a bad matter, but
incomparably well when a warm heart and a good matter meet together. O that we
may often offer to God an acceptable minchah, a sweet oblation fresh from the pan
of hearts warmed with gratitude and admiration. I speak of the things which I have
made touching the King. This song has "the King" for its only subject, and for the
King's honour alone was it composed, well might its writer call it a good matter. The
psalmist did not write carelessly; he calls his poem his works, or things which he
had made. We are not to offer to the Lord that which costs us nothing. Good
material deserves good workmanship. We should well digest in our heart's
affections and our mind's meditations any discourse or poem in which we speak of
one so great and glorious as our Royal Lord. As our version reads it, the psalmist
wrote experimentally things which he had made his own, and personally tasted and
handled concerning the King. My tongue is the pen of a ready writer, not so much
for rapidity, for there the tongue always has the preference, but for exactness,
elaboration, deliberation, and skilfulness of expression. Seldom are the excited
utterances of the mouth equal in real weight and accuracy to the verba scripta of a
thoughtful accomplished penman; but here the writer, though filled with
enthusiasm, speaks as correctly as a practised writer; his utterances therefore are no
ephemeral sentences, but such as fall from men who sit down calmly to write for
eternity. It is not always that the best of men are in such a key, and when they are
they should not restrain the gush of their hallowed feelings. Such a condition of
heart in a gifted mind creates that auspicious hour in which poetry pours forth her
tuneful numbers to enrich the service of song in the house of the Lord.
EXPLA ATORY OTES A D QUAI T SAYI GS
Title. "Upon Shoshannim, "or upon lilies. It will be remembered that lilies were an

emblem of purity and loveliness, and were introduced as such in the building of
Solomon's temple (see 1 Kings 7:19; 1 Kings 7:22; 1 Kings 7:26, 2 Chronicles 4:5);
and the church is compared in the Canticles to a "lily among thorns." Song of
Solomon 2:2. The Psalms which bear this title, "upon lilies, "are the present, the
sixty-ninth, and the eightieth (compare Psalms 60:1-12); and all these contain
prophecies of Christ and his church. The sixtieth is a parallel to the forty-fourth,
and represents her supplicating appeal to God, and Christ's victories. The sixty-
ninth displays the victories gained by Christ through suffering. The eightieth is also
parallel to the forty-fourth and sixtieth, a plaintive lament of the church in distress
and a supplicating cry for deliverance. All these three Psalms are (if we may venture
to use this expression) like the voice of the "lily among thorns." That there is,
therefore, some reference here to the spiritual meaning of the word (Mynvs), or
lilies, in this title, seems at least to be probable. Christopher Wordsworth.
Title. We think that Shoshannim signifies an instrument of six strings, or a song of
rejoicing. Augustin Calmet, 1672-1757.
Kitto, on the other hand, says that the word is so clearly lilies, that he is disinclined
to go out of the way to bring in the Hebrew word for six.
Title. "To the chief musician upon Shoshannim." Some would have it that
instruments whereon were many engravings of lilies, which are six leaved flowers,
are here meant. And, indeed, some interpreters, because of that derivation of the
word, do thus translate it, upon Shoshannim, that is, upon lilies; and that either in
reference to their wedding garlands, that were made much of lilies, or as intending
by these lilies Christ and his church. Arthur Jackson.
Title. "A song." The word (ryv), shir, the meaning of which (song), is unquestioned,
is prefixed to many of the Psalms, three times simply and thirteen times in
connection with Mizmor. There is no mark of peculiarity in their composition. The
meaning of the word seems to be discriminated from Mizmor, as signifying a thing
to be sung, with reference to its poetical structure. John Jebb.
Whole Psalm. The Psalter, which sets forth so much truth respecting the person and
work of Christâ€”truth more precious than gold and sweeter than the honeycombâ
€”is not silent respecting the bond subsisting between him and his people, THE
MYSTICAL U IO BETWEE CHRIST A D THE CHURCH. When a prince
sets his affections on a woman of lowly rank, and takes her home to be his wife, the
two are so united that her debts become his, his wealth and honours become hers.
ow, that there is formed between Christ and the church, between Christ and every
soul that will consent to receive him, a connection, of which the most intimate of all
natural relations is the analogue and type, we have already found to be not only
taught in the Psalms, but to be implied in the very structure of many of them. He
takes his people's sins upon him, and they receive the right to become the sons of
God: the One Spirit of God wherewith he was baptised without measure, dwells in
them according to the measure of the grace that is given them. I will only add
further, that this union, besides being implied on so many places, is expressly set
forth in one most glorious Psalmâ€”the uptial Song of Christ and the Churchâ€”
which has for its peculiar theme the home bringing of Christ's elect, that they may
be joined to him in a union that shall survive the everlasting hills. William Binnie,
D.D.
Ver. 1. My heart is inditing a good matter, and then My tongue shall be like the pen

of a ready writer. Oh, then I shall go merrily on in his service, when I have matter
prepared in my heart. And, indeed, as the mariner sees further new stars the further
he sails, he loseth sight of the old ones and discovers new; so the growing Christian,
the further he sails in religion he discovers new wants, new Scriptures affect him,
new trials afflict him, new business he finds with God, and forgetting those things
that are behind, he reacheth after those things that are before, and so finds every
day new business with the Lord his God; and he that's busy trifles not; the more
business the less distractions. Richard Steele.
Ver. 1. My heart is inditing a good matter. (vxr) (rakhash); boils or bubbles up;
denotes the language of the heart full and ready for utterance. Victorinus Bythner.
Ver. 1. My heart is inditing a good matter. Here you have the work of the Spirit of
prophecy. By his operation the good "matter" is engendered in the psalmist's
bosom, and now his heart is heaving and labouring under the load. It is just
beginning to throw it up, like water from a fountain, that it may flow off in the
channel of the tongue. Here, therefore, you have some insight given you of the
manner of the operation of the Spirit in the heart of man. The psalmist says his
heart is doing what the spirit is doing in his heart. The heart does it, indeed, but it is
the Spirit's working. The psalmist took all the interest and pleasure in his subject
that he could have done, if the Spirit had had nothing to do with it; for when the
Spirit works, he works not only by the heart, but in the heart; he seizes upon all its
affections, every fibre of it is bent to his will. George Harpur, in "Christ in the
Psalms, "1862.
Ver. 1. Good matter, the good spell, or gospel. Christopher Wordsworth.
Ver. 1. A similitude taken from the mincah, or meat offering in the law, which was
dressed in the frying pan Leviticus 7:9, and there boiled in oil, being made of fine
flour unleavened, mingled with oil Leviticus 2:5, and afterwards was presented to
the Lord by the priest, verse 8. Here the matter of this Psalm is as the mincah or
oblation, which with the oil, the grace of the Spirit, was boiled and prepared in the
prophet's heart, and now presented. Henry Ainsworth.
Ver. 1. It is reported of Origen, saith Erasmus, that he was ever earnest, but most of
all when he discoursed of Christ. Of Johannes Mollias, a Bononian, it is said, that
whenever he spake of Jesus Christ, his eyes dropped, for he was fraught with a
mighty fervency of God's Holy Spirit; and like the Baptist, he was first a burning
(boiling or bubbling), and then a shining light. John Trapp.
Ver. 1. Touching the king. It does not all concern the king immediately, for much of
it concerns the queen, and about one half of it is directly addressed to her. But it
relates to him inasmuch as it relates to his family. Christ ever identifies himself with
his people; so that, whatever is done to them, is done to himself. Their interests are
his. George Harpur.
Ver. 1. My tongue shall be like the pen of one that takes minutes or writes
shorthand: for I shall speak very briefly, and not in words at length, or so as to be
understood in a literal sense, but in figures and emblems. From "Holy David and his
old English Translators cleared, "1706. (Anon.)
Ver. 1. The pen. We call the prophets the penmen of Scripture, whereas they were
but the pen.
COKE, "The majesty and grace of Christ's kingdom. The duty of the church, and

the benefits thereof.
To the chief musician upon Shoshannim, for the sons of Korah, Maschil.
A Song of Loves.
Title. ‫על‬ ‫שׁשׁנים‬ al Shoshannim. Upon Shoshannim] Houbigant and others render it,
upon the lilies; which seems to be the true meaning of the original word. Parkhurst
observes, that Christ, the divine light, and true believers, who are the sons of light,
and who are accordingly described as clothed in white, are emblematically
represented by lilies: see Song of Solomon 2:1; Song of Solomon 2:16; Son_4:5; Son_
6:1-2. Hence may be explained the title of the present, the 69th, and the 80th Psalms,
which Acquila constantly renders "To the giver of victory, concerning the lilies:" i.e.
the emblematical lilies just mentioned. The version of the LXX, of ‫על‬ ‫שׁשׁנים‬ al
shoshannim, is, "Concerning those who are to be changed or transformed;" i.e.
from corruption to incorruption, from dishonour to glory, from natural to spiritual.
The title of the 60th Psalm is in the singular; ‫על‬ ‫שׁושׁן‬ al shushan, "concerning the
lily; i.e. the divine light, who is a banner to them that fear God, and is his right
hand, by whom the beloved are delivered." See Parkhurst's Lexicon on the word ‫שׁשׁ‬
shesh, and the remarks on the title of Psalms 22. It is further called a song of loves,
which being in Hebrew ‫שׁיר‬ ‫ידידת‬ shiir iedidoth, may allude both to Jedidiah, the
name given to Solomon by athan, 2 Samuel 12:25 and likewise to the custom
observed in the Jewish marriages, wherein the bride was encircled by young virgins,
who sung a peculiar song or Psalm in honour of her espousals. Hence some render
it, A song of the beloved maids;—a song of the bride-maids; and it has been thought
that the Psalm was sung on the marriage of Solomon with Pharaoh's daughters;
though unquestionably, like the Book of Canticles, it has a much higher reference.
Most interpreters, says Bishop Patrick, conclude that it was composed upon the
occasion, at least, of Solomon's marriage with Pharaoh's daughter; who, it is most
likely, was a proselyte to the Jewish religion. Some few indeed will not allow so
much as this, or that there is any respect to Solomon at all in this Psalm, but only to
Christ; and the truth is, many of the expressions in it are so magnificent, that they
can but in a very poor and low sense be applied to Solomon and his bride; and some
of them scarcely at all. It being so apparent, no Christian can deny it, that the mind
of the prophet, while he was writing some part of this Psalm, was carried quite
beyond king Solomon, to the great King, the LORD CHRIST: or, at least, he was
guided to use words so high, that they proved too big for Solomon; and we must say,
as our Saviour did in another case, BEHOLD! A GREATER THA SOLOMO IS
HERE! This the best of the Jewish interpreters acknowledge, particularly Kimchi,
Aben-ezra, and Solomon Jarchi.
Psalms 45:1. My heart is inditing a good matter— The word ‫רחשׁ‬ rachash, rendered
inditing, signifies boiling or bubbling up; and is here used metaphorically for deeply
meditating with fervour and vehemency, in allusion either to water boiled over a
fire, or else springing forth from a fountain. The King, means either primarily
Solomon, or more properly the Messiah. My tongue is the pen, &c. as if he had said,
"I will recite what I have composed with so much fluency, as shall equal the style of

the most skilful and diligent writer." Green transposes the clauses in this verse;
making the words, I speak of the things, &c. the last clause; because, says he, the
address follows in the very next words. He renders it, I will address my work unto
the king.
BI 1-17, "My heart is inditing a good matter; I speak of the things which I have made
touching the king.
The song of the heavenly nuptials
In accordance with unbroken tradition of the Church from the beginning, we interpret
this as a spiritual epithalamium or nuptial-song, in honour of the wondrous espousals
whereby Christ the Son of God takes into most real, intimate, blissful and everlasting
union and fellowship with Himself the Church of ransomed, regenerate, believing souls.
I. The bridegroom (Psa_45:1-9).
1. In His present qualities.
(1) Comeliness of countenance (Son_5:10-16).
(2) Gracefulness of speech. He was, indeed, in highest sense, “master of
sentences”—possessor of noble and powerful gift of eloquence, which He
employed in commending the true, the holy, the blissful, impressing on their
attention and reception what was for health and joy to them now and for ever.
2. In His warlike preparations and achievements. Peace and goodwill, benign, never-
ending fellowship for all who choose to be loyal subjects of the King of kings, and
faithful followers of “truth and meekness and righteousness,” but war to the death,
wounds unto death in which there is no dying, unto all who persist in wicked
hostility and revolt.
3. In His kingly administration. He is God, and He became man; and it is properly in
respect of His manhood—His Mediatorship especially on the side of His manhood,
that we are to think of the sovereignty here spoken of as exercised. From the
beginning and all through there were glimmerings, recognized and confessed, of the
hidden majesty.
(1) The duration of His sovereignty. “For ever and ever;” what contrast ,to
earthly kings and human dynasties!
(2) Its character. “A right sceptre. Thou lovest righteousness,” etc.
(3) The personal reward which was to crown and consummate His
administration. “Anointed Thee with the oil of gladness,” etc.
4. In His nuptial splendour (Psa_45:8-9). Ivory palaces, resounding with strains of
grandest music, and filled with fragrance of choicest perfumes; a queenly bride in
gold embroideries, with retinue of princely virgins; and, centre of all, the
Bridegroom—Immanuel, showing perfection of beauty, renown of heroism,
splendour of royalty, yea, of Divine majesty, associated with all gaiety and gladness
of nuptial festivity. And where and when becomes it realized? Up yonder on the
other side of the resurrection.
II. The bride (Psa_45:10-15).
1. The present summons (Psa_45:10-12). And what have we here in the pure

spiritual reality—stripped of allegorical drapery, but the substance of all genuine
evangelical teaching? What is to be the central scope and aim of all pastoral labour
and pulpit ministration and sanctuary ordinance and more private Christian effort
but to win souls, one by one, and in collective multitude as well, from other and alien
relationship unto Christ, ever more truly and nearly unto Christ?
2. The call itself. The manner of the utterance breathes the spirit of urgent
solicitation, with undertone, as our ear catches it, of authoritative command;
blending of majesty and grace such as is reflected in the entire range of Gospel
overture and offer. And what, then, means the summons in its plain and direct
application to us? It means “conversion”—the turning round of the soul, in respect of
bent and aim, from course original and natural into channel that is new—
transference of affection and aspiration from the sphere of the carnal into that of the
holy, the heavenly, the divine.
3. The reasons which go to support the summons. He by whom or for whom it is
given has—
(1) The authority to command compliance. “He is thy Lord, and worship thou
Him.”
(2) The bounty—the resources and the readiness—to reward compliance. There
is reward of affection direct from Himself; and there are droppings of bounty,
tokens of regard, through creature instrumentalities.
(3) The excellence to deserve compliance.
4. What is spoken of the Bride (Psa_45:13-15).
III. Messiah’s offspring and renown (Psa_45:16-17).
1. Declaration concerning offspring to Messiah—fruit of the espousals (Psa_45:16).
In ordinary earthly households you look to find a family likeness. So it is in the
spiritual household. Resemblance, first of all, to remoter ancestry—to the “fathers,”
the fleshly ancestry of Immanuel, the prime and chief of these: on just such principle
has an apostle hung before us a grand gallery of these in the eleventh of Hebrews.
But likeness especially to the immediate common parent; and so that fine old
picture-gallery takes us an to this for last halting-place and life-pattern—“Looking
unto Jesus, the author and finisher of our faith.” The more that there can be seen in
you, not an affected imitation, but a genuine embodiment of all that Christ was; the
more that His humility, and gentleness, and purity, and integrity, and devoutness,
and whatever else went to constitute His perfection of excellence, become radiant in
your character, grow to be a very fragrance cleaving to you and diffusing itself from
you around, the more claim have you to rank among the “children” whom He is to
“set for princes in the earth.”
2. Prediction to Himself of eternal renown (verse 17).
(1) Purpose of spreading and perpetuating the renown. Can you be too prompt,
too eager, too constant, in the showing forth of His praise?
(2) Assured prospect of responding praise. (D. McLean.)
A unique king
Although it cannot be proved that such a king as represented in this psalm ever existed

in fact, it is obvious that he existed in the conception of the poetic author.
I. His ideal conception of his king stirred his soul.
1. An idea that appears good to a man carries with it a power to move the affections.
“My heart bubbleth up.” What the mind sees clearly the heart must ever feel more or
less deeply. There is a King—Jesus of Nazareth—true ideas concerning whom are “a
good matter” that will break up the fountains of the heart, and make all the affections
like a well of water spring up to everlasting life.
2. When the affections are properly moved there will be a free-ness and aptness of
utterance. “My tongue is the pen of a ready writer.” Charge a man’s soul with true
emotions and he will grow eloquent.
II. His conception of his king corresponds with no known historic character. Not in
Egypt, Judaea, Persia, Rome or Europe has a king appeared answering to our poet’s
conception. Man has the power of conceiving better things than he has ever seen, better
characters than have ever appeared. A glorious power this!
1. It is a proof of the Divine within us.
2. It is an incentive to moral progress.
III. His conception of his king approaches the divine type.
1. His appearance was beautiful.
2. His campaign was moral.
3. His rule was righteous.
4. His character was true.
5. His patron was God.
6. His influences were delightful.
7. His associations were magnificent.
8. His fame was enduring.
IV. His conception of his king was not equal to the character of kind Jesus, (Homilist.)
The things concerning Zion’s King, good matters to all His true subjects
I. The king.
1. Jesus Christ is a King.
(1) He is expressly so called by the Father (Psa_2:6; Mic_5:2).
(2) Jesus affirms this concerning Himself (Joh_18:37).
(3) All true believers own and acknowledge Him to be a King, and their King in
particular (Isa_33:22; Joh_1:49).
(4) He was set forth to the Church by the prophets as a King (Gen_49:10). Also
by type—David, Solomon, Melchisedec, etc.
(5) Kingly titles and epithets are given Him in Scripture. Prince of peace; blessed
and only Potentate; King of kings and Lord of lords (Php_2:11).

(6) Kingly prerogatives and badges of royalty are ascribed to Him (Psa_89:20;
Son_3:11; Psa_65:1; Eph_3:8).
2. Jesus Christ is the King by way of eminence and excellency.
(1) He is so in respect of His person (Isa_9:6.
(2) He is a most ancient King (Mic_5:2).
(3):He is most singularly qualified for the management of His Kingdom (Col_
2:3; Mat_28:18).
(4) He is a most righteous King; He governs both His essential and mediatorial
kingdoms with the strictest justice and equity (Isa_32:1; Psa_45:7; Isa_11:5).
(5) He is a most rich and opulent King (Joh_1:8; Col_1:16; Mat_11:27; Eph_
3:8).
(6) He is a singularly blessed and happy King (1Ti_6:15; Psa_21:6).
(7) Zion’s King is immortal, and therefore eternal (1Ti_1:17; Rev_1:18).
(8) He is a most gracious, loving and affectionate King (Exo_34:6-7).
(9) He is a most glorious King, yea, “the King of glory.” Heaven and eternal glory
is a purchased possession (Eph_1:14), and He is the purchaser. He is the
preparer of glory for all His true subjects (Joh_14:2). He is the bestower of glory
upon all the heirs of promise (Luk_22:29).
II. Some things which concern the King, and are good matters in the esteem of his
people.
1. The glory and excellency of the King’s person is a matter much set by in the esteem
of all His true subjects (1Co_2:2; Php_3:10; Joh_1:14; Psa_73:25).
2. The love of Christ; the love of a three-one God in Him, is truly a good matter to
believers. Their life lies in His favour, and His lovingkindness is better than life.
3. The righteousness of our Lord Jesus is a good matter to believers.
4. The fulness of Christ is a good matter to believers (Col_1:9; Joh_1:14; 1Co_1:30;
Joh_17:2; Col_2:10).
5. The prosperity and success of His kingdom is a good matter to all His true
subjects.
6. All His commandments are good matters to His people (Psa_119:32).
7. The very cross of Christ; all the tribulations and calamities which they are at any
time called to endure for His name’s sake are accounted good matters by His true
followers (Act_5:41; Heb_11:26).
8. What the King Himself is to His people, what He has done for them, what He has
wrought in them, and what they yet expect from Him, are all good matters in their
esteem. His true subjects have already received abundance of grace and the gift of
righteousness (Rom_5:17). And shall reign in life by Jesus Christ.
III. Whence it is that the things concerning the king are viewed, as matters truly good,
by all who believe in him.
1. Because of the great love and regard believers have for the King Himself.

2. Because there is a real worth and excellency in all the things which concern this
glorious King. They are suited to give satisfaction to the soul (Son_2:8; Psa_36:7).
3. Because believers have eyes to discern the value and excellency of divine things
(Mat_13:16; Mat_16:17).
4. Because the King Himself is theirs, and they are His (Son_2:16).
IV. Use.
1. Of information.
(1) See from this subject the amazing condescension of the great God our
Saviour, in submitting to exercise a variety of offices for the spiritual good and
advantage of perishing sinners.
(2) See one special difference between the true believer and the hypocrite.
Hypocrites may assent to the truth of many things taught in the Word concerning
Christ; but they have no love to His person, nor can they have any heart-affection
to things touching Him.
(3) See suitable exercise for the children and people of God. It is to meditate
much upon Christ His person, offices, grace and fulness; particularly they should
give themselves much to meditation upon His kingly office; the glory of His
kingdom, with the justice and equity of His government.
(4) See when it is persons can speak suitably concerning Christ and the things of
Christ. When their hearts are in some measure filled with His grace.
(5) See matter of terror to all the enemies of Zion’s King. Who are Christ’s
enemies? All in a natural state and condition are His enemies; yea, the carnal
mind is enmity against Him in the very abstract (Rom_8:7).
2. Of trial and examination.
(1) What views have you got of your natural state and condition? Have you seen
it to be a state of sin, captivity and bondage?
(2) Did ever this glorious King reveal His powerful arm to you, thereby making
you heartily willing to renounce your own, and submit to His righteousness?
(Isa_45:24). And are you willing to be indebted to Him, not only for
righteousness as the ground of your justification and acceptance before God, but
likewise to deny yourselves, take up the cross, and follow Him?
(3) Do you love Christ? Can you say to Himself, Thou knowest that I love Thee?
(4) Do you love your fellow-subjects? (1Jn_3:14).
(5) Have you a prevailing desire and concern for the success and prosperity of
God’s work in the Church? (Isa_62:6-7).
(6) Is the opposition that still remains in your own hearts to this glorious King,
with the many dis-honours done Him in the world about you, matter of grief and
sorrow to you? (Psa_139:21-22).
3. Of exhortation.
(1) To the true subjects of Christ.
(2) Bless God for sending His Son into the world to be your King, and
determining your hearts to accept of Him by faith as made of God to you wisdom,

righteousness, etc. Trust in your glorious King; this is your duty at all times, and
in every circumstance (Psa_62:8).
(3) Be glad and rejoice in your King—in His love, wisdom, power, faithfulness,
all-sufficiency and immutability.
(4) Be concerned to grow in acquaintance with your King (2Pe_3:18).
(5) Seek to have the declarative glory of your King advanced in your day and
generation. We exhort all the enemies of this glorious King to relinquish the
camp of Satan and come over to Christ’s standard. While you refuse to submit to
His righteousness, you are in a state of the vilest slavery and bondage (Eph_2:3).
Our Lord Jesus, the King, is your rightful Lord and Sovereign. There is no
possible way for you to escape from the curse of the broken law and the wrath to
come but your uniting with Christ by faith. However long you have slighted the
offers of His grace, He is still waiting that He may be gracious to you. His sceptre
of grace is stretched out, and He invites you to take hold of it. (T. Bennet.)
The conquests of Messiah
I. His matchless beauty (Psa_45:2).
1. A description of His person. We have, indeed, no direct and positive information
in regard to His personal appearance. But it is certainly no extravagant supposition
that His human form would be rendered as fit as it could be for the indwelling of the
celestial inhabitant. And it is no unwarrantable supposition that perfect, truth,
benevolence and purity should depict themselves on the countenance of the
Redeemer—as they will be manifested in the aspect wherever they exist—and render
Him the most beautiful of men; for the expression of these principles and feelings in
the countenance constitutes beauty. And it is no improbable supposition that this
beauty was marred by His long-continued and inexpressibly deep sorrows, and that
He was so worn down and crushed by the sufferings which He endured as scarcely to
have retained the aspect of a man.
2. The qualifications with which He was endowed.
(1) The gracefulness of His speech.
(2) The sweetness and excellence of the truths He declared.
3. The Divine favour with which He was regarded. Our Lord is now in heaven on the
ground of His own worthiness.
II. His glorious exploits. “Gird thy sword upon thy thigh,” etc. The propagation of the
Gospel is here referred to.
1. The appellation employed. He is mighty to destroy, as those will be brought to feel
against whom His wrath will be kindled; but judgment is His strange work, while it is
with unbounded joy that He exclaims, “I that speak in righteousness, mighty to
save.”
2. The petition presented. The sword of the Spirit, which is the word of God, is
evidently intended. And as David said of the sword of Goliath, “There is none like
that,”; so can we say with the fullest confidence concerning this heavenly instrument.
“For the word of God is quick and powerful,” etc.

3. The reasons adduced.
(1) The character of the Conqueror. One who is truth itself, who is meek and
lowly in heart, and who never has acted, and never will, but in strictest
accordance with the principles of perfect rectitude. Blessed Jesus! ride on.
(2) The results of His victories. Not merely is He distinguished by truth, and
meekness, and righteousness, but He diffuses these blessings wherever He goes.
4. The confidence displayed. “And in Thy majesty ride prosperously,” etc. That this
confidence was well founded, the early history of the Christian cause abundantly
demonstrates. Transformations of the most amazing kind took place; the Church
beheld her converts flocking to her from all quarters, and her bitterest enemies
became her most devoted friends. (Anon.)
A missionary discourse
I. A preface or introduction to what follows.
1. The subject. “A good matter; things touching the King.” Christ is the king. The
things that concern Christ as a King are, the dignity of His person, the wisdom and
equity of His government, the extent of His dominions, the happiness of His
subjects, and the perpetuity of His reign. This is “good matter.” It is illustrative of the
character of Him who is essential goodness. The nearer we approximate towards a
perfection of goodness, the more this “good matter” will occupy our attention.
2. A source whence it proceeded. “My heart is inditing,” boiling or bubbling up, in
allusion to water put in motion by the action of fire, or bubbling up from a spring.
How the love of Christ will constrain us to speak of Him.
3. A manner of expression. “My tongue is the pen,” etc. Many imitate the psalmist in
the fluency of their speech; they talk rapidly, but alas! they talk wickedly. Others
converse freely and piously; but incoherently, enthusiastically, and erroneously. Let
us always think before we speak; and let our words be seasoned with grace that we
may minister grace to the hearers.
II. A description of character. “Thou art fairer,” etc.
1. In His person. There is moral as well as physical beauty. How holy was Christ’s
soul! What wisdom, love, patience, humility did He possess.
2. In His address. He not only possessed a plenitude of grace for His own support in
the arduous work in which He was engaged, but that He might instruct add console
others.
3. By the commendation of Jehovah. God hath “blessed,” i.e. extolled His Son in the
ascriptions of Divine titles, honours and perfections to Him.
III. A petition addressed to the messiah.
1. The cause He maintains. Not to dethrone monarchs, but to subdue vices.
(1) Truth in opposition to error, shadow, prophecy. Christ accomplished and
fulfilled all righteousness.
(2) Meekness. Worldly warfare is the child of wrath; and fury and malevolence
are its inseparable companions. But nothing could surpass the meekness and

gentleness of Christ; and His disciples were to be formed on the same plan:
“Learn of me” (Mat_11:29).
(3) Righteousness. He Himself is the Lord of righteousness; and His laws,
requirements, people and kingdom are all righteous.
2. The manner how the psalmist expected the Messiah to achieve His victories. “Gird
thy sword,” etc. This is the sword of the Spirit, the word of God, the Gospel of our
salvation (Heb_4:12; Rev_1:16). The power of the Gospel surpasses all description
(Rom_1:16; 2Co_4:7; 1Th_1:5).
3. The interest which the psalmist took in the extension of the Redeemer’s kingdom.
He prays, “Gird thy sword,” etc. (Psa_90:16-17; Psa_118:25; 2Th_3:1). The same
spirit pervades all Christians. (Sketches of Four Hundred Sermons.)
The excellency of Christ
The special matter of the psalm is, “A song of loves.” This may be so called—
1. Because the psalm tells of the love of Christ to His Church, and of her love to Him.
Or—
2. It may be put in the plural, as is frequent in Hebrew, by way of eminency; so that
what is meant is that the love told of is most excellent and incomparable.
3. It may be so called because of the manifold fruits of that one love. But probably
the second sense is the one intended here—the mystical spiritual love that is between
Christ and the Church is the most excellent love. Therefore, note—
I. This love of Christ and the church in their espousals is matter of great joy and
rejoicing.
1. To God Himself (Zep_3:17).
2. To Jesus Christ (Son_3:11).
3. To believers themselves (1Pe_1:8). And the reason of all this joy is—
(1) On the part of God, because He saw the design and purpose of His grace
accomplished (Eph_1:6).
(2) It is joy to Christ because He saw of the travail of His soul, and is satisfied.
This is that He laboured for. As Rachel was to Jacob (Hos_12:12).
(3) And it is joy to all believers because it instates them in such new relations
and conditions as they never could have looked for (Isa_54:5). Let us learn, then,
God’s infinite wisdom, condescension and goodness in disposing the way of
saving poor sinners, so as that it shall be matter of joy and rejoicing to Him, to
Jesus Christ and to believers themselves. We were poor, desolate, forlorn, lost
creatures; and that God should bring us into a way of saving us, so as that the
heart of God and Christ and our own hearts should rejoice in it; this calls for our
admiration. Do we find this joy in our own hearts? Shall God rejoice, and Christ
rejoice, and not we?
II. There is no love like to the love between Christ and believers—no, not the flaming
love in some to their hearts, and in others to the world that even devour them. But who
can tell adequately of the love of Christ? Consider it—

1. In its condescension (Php_2:6-8).
2. In His suffering.
3. The care and tenderness which the Lord Jesus continues to manifest towards us
now He is in heaven (Heb_5:2; Heb_4:15).
Then, on the other side, I say the love of believers to Christ is beyond all other love
whatsoever.
1. In a way of value (Mat_13:45). They will part with all that they have to obtain
Christ. They part with their sin, lust and corruption (Gal_5:24). Now that love which
will carry a man out to deny all ungodliness and to renounce all his own
righteousness, to lose all he hath wrought in his own strength, to deny himself upon
every instance wherein Christ requires him; this is a transcendent love, above all
other love whatsoever.
2. The love of believers manifests itself also in suffering for Christ; and oh, who can
tell what the martyrs endured from love to the Lord Jesus? So that this psalm which
treats of the espousals of Christ and believers may well have this title, “A song of
loves”; it being the most excellent love. Two things from hence are incumbent upon
us.
(1) To labour to get a sense of this love of Christ upon our hearts.
(2) Let us examine ourselves whether we have this transcendent love to Jesus
Christ in our hearts. If we have, it will continually keep us up to the mortification
of all our sin; and it will make us continually ready for all the service and
suffering Christ shall call us unto. (J. Owen, D. D.)
The excellency of Christ
The preface of this psalm is in verse six. The song itself from verse two to the end. First,
from the preface we learn that he that lays a good foundation makes a good beginning of
what he hath to say. It is from his heart.. “My heart,” saith he, “is inditing.” A sacrifice
without a heart, a silly dove that hath no heart, are things that God abhors (Hos_7:11).
I. The subject treated of.
1. In general, that it is a good matter. It is not about vain and empty, much less about
wicked things, as the songs of the world are. Nor is it only about true things, for true
things may have no goodness in them.
2. What this good matter is. The subject of this song is the King. And it is limited to
things concerning Him; as if He had said, it is not for me, it is not for any mortal
man to conceive or express all the glories and excellencies of the great King, Jesus
Christ; but, saith He, something touching, something concerning Him. The best we
can reach or attain unto in this world is only something touching Christ. We cannot
yet behold the King in His glory, we cannot see His uncreated excellencies or
beauties, nor those unspeakable glories of His person, natures, and works, as we
shall one day contemplate and behold. “I speak,” saith he, “of the things I have
made”; that is, which I have prepared; I will mention only the things which I have
composed concerning Christ.
II. There is the manner of their delivery, both as to their conception and as to outward
expression; their conception it was in his heart; as to the outward delivery, it was by his

tongue. And there is a peculiarity in both. It is not an ordinary conception of the heart, it
is not a common expression of the tongue. The word refers to the bubbling up of water in
a fountain or spring. The heart of the psalmist was so full of these things of Christ, things
touching the King, that they did naturally overflow, as water rising out of a spring
naturally flows into the stream without any labour or difficulty. It is promised that it
shall be thus with them who believe (Joh_4:14). “A ready writer” is one able with speed
and steadiness to set down any thought or conception whatsoever. And now from the
words thus explained let us observe—
1. That the things which concern Jesus Christ are a good matter to believers. And
their being thus good to them distinguishes the sincere believer from the mere
hypocrite. These latter assent to the Gospel as true, but never embrace its teachings
as good; they do not cleave unto them as finding a rest, sweetness, excellency and
suitableness in them for their own need. But to believers the things of Christ are
good.
(1) In themselves (Col_1:18). Whatever is good in any kind, it all centres in
Christ. The good things of Christ are God’s best things. How, then, can they be
otherwise than a good matter?
(2) And they are so because believers have received the Spirit whereby they
discern the excellency of them. Other men do not see such excellency (Isa_53:2).
But believers can (1Co_2:7-10). Let us, for application, inquire, Do we esteem
them good things; are they so to us? Can we say as did Paul (Php_3:8)? Is our
satisfaction with them so high that we can be satisfied without other things? This
I can say, that the nearer some have been to the loving of all things, even life
itself, the better Christ hath been unto them. Examine, therefore, yourselves,
whether you do not only give a naked assent to the Gospel and the things of
Christ; or whether you find a goodness in them, a suitableness and satisfaction in
them; that it is a good matter unto you. And let us observe—
2. Also, from the words, that it is the duty of believers to be making things
concerning Jesus Christ. “Things that I have made touching the King.” Now, this is
to meditate upon them and upon Christ; this it is which is here called, “The things I
have made,” composed, framed in my mind. He did not make pictures of Christ, or
frame such and such images of Him; but he meditated upon Christ. It is called
“beholding the glory of the Lord in a glass” (2Co_3:18). What is our work and
business? Why, it is to behold this glory, that is, to contemplate upon it by faith, to
meditate upon it. If I have observed any thing by experience, it is this, a man may
take the measure of his growth and decay in grace, according to his thoughts and
meditations upon the person of Christ, and the glory of Christ’s kingdom, and of His
love. A heart that is inclined to converse with Christ as He is represented in the
Gospel is a thriving heart. And especially should we meditate upon Him in His
Kingly offices (Isa_63:1). When a heart is full of love to Christ it will run over (2Co_
4:13; Act_4:20). But what sad evidence there is in men’s silence about Him, of their
lack of love for Him. Lastly, that profession alone is acceptable to God and useful in
the Church, which proceeds from the fulness of the heart. It is no use to be able to
speak much if the heart be not full. (J. Owen, D. D.)
“A good matter”
“I speak of the things which I have made touching the King.” It is not hearsay that I am

descanting upon; I am not dealing in second-hand experience. It bubbles up from within
me. I am not so much a reservoir or cistern that contains supplies from other sources,
but God has caused me through His grace to be as a spring of living water. An ounce of
experience is worth a ton of hearsay. Well, now, what is this goodly matter?
I. First, it is concerning Christ, the king himself—His glorious person, His matchless
charms, His ineffable grace.
1. Notice that as soon as we begin to speak of Jesus He appears amongst us. The first
verse declares the intention of the psalmist, and he has no sooner declared his
purpose than, straightway, faith perceives the subject of the song in the very midst,
and love adores. “Thou art fairer than the children of men” Every other man,
however good and noble, has, it must be owned, even by his most ardent admirers,
some lack, some fault or blemish; but I challenge Christ’s friends or foes to find in
Him any fault at all. No one was exposed to such severe tests as He; yet all men
confessed that He was the Holy One of God.
2. Next, He is gloriously worthy because of His gracious words. “Grace is poured into
thy lips.” The people all hung upon Him listening; He riveted their attention when
He was here among men. The words that He has left to us, they are spirit, and they
are life. They are the words of a King, and where the word of a king is there is power.
II. I see Him further on in the chapter ascending His throne and acting as A judge rather
than as a King. “Thy throne, O God, is for ever and ever: the sceptre,” etc. The idea, if I
mistake not, is that this King, though He does not set aside His regal rights, or lay His
sceptre by, is virtually on the seat of justice. There He sits, dispensing justice,
determining the laws, meting out evenhandedly the justice that is in His heart. Oh think
of it, rejoice because of it! That throne is not a mere sham and delusion; it is a throne of
justice; He reigns in equity.
III. Further on in the chapter I recognize this same King as the husband (Psa_45:9).
There is in Jesus what I may call the domestic side of His character. This should touch
us very closely. He is our Husband, our Lover, our fellow-Friend. He is our glorious
Head, not merely as a mighty:Emperor, but as the pledged and espoused Lover of our
souls. Come near to Him till your garments catch the perfume of His, and you, too, made
glad by the ivory palaces, become redolent of myrrh, and aloes, and cassia. You need not
flee away from Him. He has not come to crush, and condemn, and doom you; He fights
your cause, lie loves to save and serve you. Bow at His feet by all means, but you may
climb His chariot too, and go forth to fight beneath His shield. (Thomas Spurgeon)
Concerning the King
The real meaning is, “I am saying to myself, my works (or my compositions) are about
the King.” He keeps repeating this to himself, like some one continually reminding
himself of good news which he can scarce believe for joy. The privilege he has obtained,
the task he is performing, is a glory not to be missed and not to be diminished; so, lest he
should flag or fail, or do his work unworthily, he keeps his enthusiasm on fire by
constantly repeating, “My works are concerning the King.”
I. Choose the highest ideal for your life. Remember that the value of your work depends
entirely upon the choice of your ideal. To live your life without an aim is to fling it away.
The man of pressure is dead while he lives. Choose a definite ideal in life, and see to it
that you choose an ideal worthy of our human estate. Though you scorn the aimlessness

of a drifting life, and though energy and resolution and diligence strongly mark your
character, yet you may bend all these upon an ideal that will nullify their power and lay
their glory in the dust. The ideal you choose for your life is of primary importance;
therefore, I pray you, consider it well. The perfect ideal for the lives of all men is found in
Christ. His kingship over human character is twofold. He presents the sovereign ideal
for character, and tie makes the realization of that ideal possible. Follow the vision of His
glory until you find it fulfilled in your own life. The greatest moral heroes of history have
been Christ’s men.
II. Having chosen your ideal, fill your heart to the brim with it. You will have what the
psalmist calls “goodly matter” to deal with; therefore make your heart “well up” with it,
let the springs gush forth abundantly, fill the fountains to the brim. When an evil
thought comes, look straightway for a counteracting thought of good, and let that drive
the other out. If another evil thought come, it shows that you have still some vacant
space left, so get another holy thought to chase away the new evil. This “welling up” of
goodly things in the heart will become increasingly spontaneous. Gradually the “goodly
matter” which is stored in the heart will begin to spring up unbidden. The spirit will
spontaneously produce celestial forms, and send forth angels even through the gates of
dreams. Blessed is the life which has been thus built up into a temple of God and
goodness!
III. Having chosen your ideal, and having brimmed the heart with it, flush the life to the
lips with it. The royal theme of the psalmist passed from the overflowing of the heart to
the outpouring of the lips. “My tongue,” he said, “is the pen of a ready writer.” You will
find it a great joy to let the lips express what the heart feels. Is it not an hour of delights
for the seer when he illuminates the world with the new light that has flashed on his
soul? Who can tell the rapture of the poet when his heart pours forth its siren music
along the shores of Lime? Aye, and if you will let your lips and lives tell out without
restraint the glory of the King that reigns within you, you shall know a joy as deep as the
joy of Heaven. (J. Thomas, M. A.)
“A gude word” for the King
There is a sweet story in the “Bonny Brier Bush” about a young Scotch minister who,
called upon to preach his first sermon, thrust the clever discourse he had prepared into
the fire-grate when he remembered the dying words of his mother, “Oh, laddie, be sure
ye say a gude word for Jesus Christ.” The “gude word” from his heart brought the critical
old Scotch folk to tenderness and tears, and made the kirk a very sanctuary that
morning. Let us, wherever we are, and whoever we are, be ready with “a gude word for
Jesus Christ.”
The glory of Christ partially described
The Alps, as a whole, are too extensive and of too varied beauty for any one artist to take
into his perspective and paint upon his canvas. The best thing he can do is to portray just
one or two of the main features of the scene which are visible from his point of view. It is
equally the case respecting the infinite perfections and majestic character of Christ.
Christ Himself in His infinite fulness has never yet been preached by mortal tongue.
Man’s gifts, though surpassing those of the highest order, cannot compass such a theme.
It is, however, given unto him out of a full heart to speak of the things which he has
made touching the King.

2 You are the most excellent of men
and your lips have been anointed with grace,
since God has blessed you forever.
BAR ES, "Thou art fairer than the children of men - That is, Thou art more
fair and comely than men; thy comeliness is greater than that which is found among
men. In other words, Thou art beautiful beyond any human standard or comparison.
The language, indeed, would not necessarily imply that he was not a man, but it means
that among all who dwell upon the earth there was none to be found that could be
compared with him. The Hebrew word rendered “thou art fairer” - ‫יפיפית‬ yāpe
yāpiytha - is
a very unusual term. It is properly a reduplication of the word meaning “beautiful,” and
thus means to be very beautiful. It would be well expressed by the phrase “Beautiful -
beautiful - art thou above the children of men.” It is the language of surprise - of a
sudden impression of beauty - beauty as it strikes at the first glance - such as the eye had
never seen before. The impression here is that produced by the general appearance or
aspect of him who is seen as king. Afterward the attention is more particularly directed
to the “grace that is poured into his lips.” The language here would well express the
emotions often felt by a young convert when he is first made to see the beauty of the
character of the Lord Jesus as a Saviour: “Beautiful; beautiful, above all men.”
Grace is poured into thy lips - The word here rendered “is poured” means
properly to pour, to pour out as liquids - water, or melted metal: Gen_28:18; 2Ki_4:4.
The meaning here is, that grace seemed to be spread over his lips; or that this was
strikingly manifest on his lips. The word grace means properly favor; and then it is used
in the general sense of benignity, kindness, mildness, gentleness, benevolence. The
reference here is to his manner of speaking, as corresponding with the beauty of his
person, and as that which particularly attracted the attention of the psalmist: the
mildness; the gentleness; the kindness; the persuasive eloquence of his words. It is
hardly necessary to remark that this, in an eminent degree, was applicable to the Lord
Jesus. Thus if is said Luk_4:22, “And all bare him witness, and wondered at the gracious
words which proceeded out of his mouth.” So Joh_7:46 : “Never man spake like this
man.” See also Mat_7:29; Mat_13:54; Luk_2:47.
Therefore God hath blessed thee for ever - In connection with this moral beauty
- this beauty of character - God will bless thee to all eternity. Since he has endowed thee
with such gifts and graces, he will continue to bless thee, forever. In other words, it is

impossible that one who is thus endowed should ever be an object of the divine
displeasure.
CLARKE, "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.
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.
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.
GILL, "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.
HE RY, " 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.
JAMISO , "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).
ELLICOTT, "2) Thou art fairer.—Better, Fair art thou; aye, fairer than, &c. We may thus

reproduce the Hebrew expression, which, however, grammatically explained, must
convey this emphasis. The old versions render: “Thou art fair with beauty;” or, “Thou
hast been made beautiful with beauty.”
Grace is poured into thy lips.—Better, A flowing grace is on thy lips, which may refer
either to the beauty of the mouth, or to the charm of its speech. Cicero, himself the
grandest example of his own expression, says of another that “Persuasion had her seat
upon his lips;” while Christian commentators have all naturally thought of Him at whose
“words of grace” all men wondered.
Therefore.—This word is apparently out of place. But there is nothing harsh in
rendering: Therefore, we say, God hath blessed thee for ever. And we are struck by the
emphasis of its occurrence in Psalms 45:7; Psalms 45:17, as well as here. Ewald seems to
be right in printing the clause so begun as a kind of refrain. The poet enumerates in
detail the beauties of the monarch and his bride, and is interrupted by the acclaim of his
hearers, who cannot withhold their approving voices.
BENSON, "Psalms 45:2. Thou art fairer — More beautiful and amiable; 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 the beauty celebrated in this Psalm. Grace is poured into thy lips — God
hath plentifully poured into thy mind and tongue the gift of speaking wisely, eloquently,
and acceptably, so as to find grace with, and communicate grace to, the hearers. This
was in some sort true of Solomon, but far more eminently of Christ, Isaiah 50:4; Luke
4:22; John 7:46. The former clause refers to his inward perfections, and this to his
ability and readiness to communicate them to others. Therefore God hath blessed thee,
&c. — The psalmist does not mean that the beauty and grace, now mentioned, were the
meritorious cause of the blessings which he speaks of, for they were the free gifts of God,
and therefore, properly speaking, the effects and not the cause of God’s blessing. But the
sense of the clause is, Because God hath so eminently adorned and qualified thee for
rule, therefore he hath intrusted and blessed thee with an everlasting kingdom.
PETT, "The King’s Splendour (Psalms 45:2).
Psalms 45:2
‘You are fairer than the children of men,
Grace is poured into your lips,
Therefore God has blessed you for ever.’
‘You are fairer than the children of men.’ David himself appears to have been a splendid
looking man (1 Samuel 16:12), a trait which he passed on to his children (consider
Absalom - 2 Samuel 14:25). Thus while flattering this was probably not totally untrue.
And dressed in his royal finery he must well have seemed so, especially to his admirers.
‘Grace is poured into your lips.’ This may indicate that he was well known for the
gracious way in which he spoke to people (compare Proverbs 22:11), or it may have
reference to the special gift of wisdom which God gave to him after his coronation (1

Kings 3:5-15).
‘Therefore God has blessed you for ever.’ The God-given gifts above stress that God has
blessed him, and his wisdom became a legend that was never forgotten. And he was
blessed because of them. We still speak of ‘the wisdom of Solomon’. But primarily in
mind here is the promise of the everlastingness of his house. Kingship would belong to
his house for ever (2 Samuel 7:13; 2 Samuel 7:16; 2 Samuel 7:25; 2 Samuel 7:29; Psalms
2; Psalms 18:50; Psalms 89:2 ff).
These words even more were descriptive of the Messiah when He came. He grew in
wisdom and stature, and in favour with God and men (Luke 2:52), and on the Mount of
Transfiguration His full beauty was made known (Mark 9:2-8). Men wondered at the
gracious words that came from His lips (Luke 4:22). And He was ‘over all, God, blessed
for ever’ (Romans 9:5).
CALVI , "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. or 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.
SPURGEO , "Ver. 2. Thou. As though the King himself had suddenly appeared
before him, the psalmist lost in admiration of his person, turns from his preface to

address his Lord. A loving heart has the power to realise its object. The eyes of a
true heart see more than the eyes of the head. Moreover, Jesus reveals himself when
we are pouring forth our affections towards him. It is usually the case that when we
are ready Christ appears. If our heart is warm it is an index that the sun is shining,
and when we enjoy his heat we shall soon behold his light. Thou art fairer than the
children of men. In person, but especially in mind and character, the King of saints
is peerless in beauty. The Hebrew word is doubled, "Beautiful, beautiful art thou."
Jesus is so emphatically lovely that words must be doubled, strained, yea, exhausted
before he can be described. Among the children of men many have through grace
been lovely in character, yet they have each had a flaw; but in Jesus we behold every
feature of a perfect character in harmonious proportion. He is lovely everywhere,
and from every point of view, but never more so than when we view him in conjugal
union with his church; then love gives a ravishing flush of glory to his loveliness.
Grace is poured into thy lips. Beauty and eloquence make a man majestic when they
are united; they both dwell in perfection in the all fair, all eloquent Lord Jesus.
Grace of person and grace of speech reach their highest point in him. Grace has in
the most copious manner been poured upon Christ, for it pleased the Father that in
him should all fulness dwell, and now grace is in superabundance, poured forth
from his lips to cheer and enrich his people. The testimony, the promises, the
invitations, the consolations of our King pour forth from him in such volumes of
meaning that we cannot but contrast those cataracts of grace with the speech of
Moses which did but drop as the rain, and distil as the dew. Whoever in personal
communion with the Wellbeloved has listened to his voice will feel that "never man
spake like this man." Well did the bride say of him, "his lips are like lilies dropping
sweet smelling myrrh." One word from himself dissolved the heart of Saul of
Tarsus, and turned him into an apostle, another word raised up John the Divine
when fainting in the Isle of Patmos. Oftentimes a sentence from his lips has turned
our own midnight into morning, our winter into spring. Therefore God hath blessed
thee for ever. Calvin reads it, Because God hath blessed thee for ever. Christ is
blessed of God, blessed for ever, and this is to us one great reason for his beauty,
and the source of the gracious words which proceed out of his lips. The rare
endowments of the man Christ Jesus are given him of the Father, that by them his
people may be blessed with all spiritual blessings in union with himself. But if we
take our own translation, we read that the Father has blessed the Mediator as a
reward for all his gracious labours; and right well does he deserve the recompense.
Whom God blesses we should bless, and the more so because all his blessedness is
communicated to us.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2. Thou art fairer than the children of men: grace is poured into thy lips. Thus
he begins to set forth his beauty, wherein is the delightfulness of any person; so is it
with the soul when God hath made known to man his own filthiness and
uncomeliness through sin, and that only by Jesus sin is taken away; oh, how
beautiful is this face, the first sight of him! Secondly, Full of grace are thy lips: here
is the second commendation; which is, when Jesus hath opened his lips to us, from
them he pours out grace into our soul, when he makes known the Father to us, and
speaks peace to all that are far off and near; when he calls, "Come unto me, all ye
that labour and are heavy laden, and I will refresh you:" and all this is because God

Psalm 45 commentary

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Psalm 45 commentary