Psalms 45:1–17

"My heart is inditing a good matter." The margin shows that inditing means boiling, or bubbling up. I fear we are not often in this state. It is a great thing to have the heart boiling up with love to Christ. Instead, we are often at freezing point — very far from boiling point in how devoted we are to Christ. What is the "good matter"? The verse explains: "I speak of the things I have composed about the King." That is, it is what I know of Him. It is not what I have received from Him, but what He is to me. It is the place His blessed person has in my soul.

The heart of the singer is "welling forth with a good matter." It is more than full — it is overflowing. That is because the theme of his song is the King in His beauty. His words are no mere recital of what others have said: he speaks of the glories that he himself has discerned in the King. His tongue is the pen of a ready writer. An empty heart will mean a silent tongue. An overflowing heart will lead to a ready tongue; for out of the abundance of the heart the mouth speaks.

The answer is simplicity itself. The Christ of God, who acts for God and yet is God, has appeared on the scene. The heading of this Psalm includes the words "A song of loves," or more exactly, "A song of the Beloved." We know who the Beloved is, because we ourselves are "accepted in the Beloved" (Ephesians 1:6). And the Beloved, in whom we are accepted, will appear in His glory. Everything hinges on that.

In the Song of Songs, the term "Lilies" indicates what the Lord thinks of His people. In the Psalms, the force is rather what His people think of Him! There is a beautiful harmony between the two usages. In the 45th Psalm we hear the joyful voice of appreciation for His moral excellence… The Shoshannim, or Lily, aspect expresses the moral perfections of the One who is far more beautiful than the sons of men. He loved righteousness and hated lawlessness. As a result He is set over everything, anointed with the oil of gladness above His fellows. Christ eclipses the glory of all others.

The Spirit is inspiring here, as in all other Scripture. Yet the Psalmist's own affections are engaged too. He tells us that his heart is overflowing with a good matter. It delights him that the Spirit should use his tongue as His pen. He is so full of his theme that in verse 2 he seems to see the Blessed One before him and bursts out with joy, "You are the most handsome of the sons of men; grace is poured upon your lips."

Though there were four writers, each independent of the others, they were the pens, as it were, really of one Author (Psalm 45:1), the Holy Spirit of God; and they each expressed what they did in words taught by the Holy Spirit (1 Corinthians 2:13).

If we recognise His position in the highest glory, ought we not to show it, ought we not to sing His praises, ought we not to recount His excellences? It is a sad day when the saints of God have to pump His praises out of their hearts. They should bubble up spontaneously. You ought to praise Him because you cannot help it, because your heart, as it were, refuses to be silent.

Psalm 45 is about the King. Psalm 21 shows Him after a great salvation. Here He comes out with His sword strapped on His thigh to set up His kingdom. This psalm is the divine answer to the cry of the distressed people in the psalm before it. They call Him "King" (Ps. 44:4), begging Him to arise and "command deliverances for Jacob."

He is "fairer than the sons of men" — a Son of man, yet above them all. To this personal excellence is added a divine quality of speech: "grace is poured into Your lips." Here is the ground of eternal blessing. It is not the passing blessing God gave man at the beginning (Gen. 1:28). Here is a perfection that will never fade. Here is One fully qualified to stand between God and man. There is only One such Man: there has never been another — a true "Second Man," in every respect.

When the Bible calls certain men "fair" or "beautiful," it means they were beautiful in God's eyes. But they are only a picture of the One about whom it is said: "You are fairer than the sons of men; grace is poured into Your lips; therefore God has blessed You forever" (Ps. 45:2). To us Jesus had "no form or majesty" (Isa. 53:2). We failed to see His beauty. But the eye of God always looks deeper. What He saw was only glory and beauty.

We know, in the light of the New Testament, why He is fairer than the sons of men. It is not because He is the finest specimen of Adam's race, but because He is not of the first Adam at all. He is "the last Adam," the Head of a new race. He is "the second Man … the Lord from heaven" (1 Cor. 15:45-47).

"Grace" is mentioned only twice in the Psalms, here and in Psalm 84:11. In that verse grace is given; in our Psalm grace is displayed. In Luke 4:22 we read: "All bore Him witness, and wondered at the gracious words which came out of His mouth."

His moral perfection filled His lips with grace. "Grace is poured into Your lips." The grace of His words is the outcome of the love of His heart. "Therefore," says the psalmist — because of what He is in Himself — "God has blessed You forever." God blesses others through His work and worth. He alone among men is blessed for His own worth.

The believer has put on the new man, and Christ is the perfect pattern of it. Did Christ only keep evil out of His speech? No. His words, like His life, gave "grace to those who hear." The words of anyone in communion with Christ will do the same. The more we walk in "the new man," the more our words will sound like the words of the One about whom it is written, "Grace is poured into Your lips, therefore God has blessed You forever" (Ps. 45:2).

However excellent the King — indeed, because of His moral perfection — men have opposed Him in their hostility. They will not submit to His claims as King. His throne, therefore, can only be reached through the judgment of His enemies. So the godly man appeals to the King to gird on His sword for the day of battle. Not only is the King morally perfect, He is all powerful — a "mighty One."

This King is glorious, and God owns Him. Even so, the world does not welcome Him in peace to His throne with its homage. No: He has to conquer His kingdom, as David had to. So the next three verses speak of the putting down of His enemies. Truth, and the cause of meek (or suffering) righteousness, demand the judgment He comes to execute. He has shown grace and men have rejected it: only judgment remains… So the "grace poured into His lips" gives way to a sword.

The theme of Psalm 45 is the King. He is not viewed here as in Psalm 21, where He has experienced a great salvation. He is shown coming out with His sword girded on His thigh to establish His kingdom. This psalm is the divine answer to the cry of the distressed remnant in the psalm before it: they own Him as "King" and beg Him to arise and "ordain salvation for Jacob" (Ps. 44:4).

With the girding on of the sword, the day of His humiliation is past; the time to put on His glory and majesty has come. He comes out in His majesty, as the One mighty in battle. He will ride out victoriously, because He fights the forces of evil for the cause of "truth and meekness and righteousness." He will maintain the truth, avenge the oppressed, and establish righteousness. In this world's wars, earthly kings pay little attention to truth; the meek are crushed, and too often might prevails over right. Here, however, is One who wars not simply to gain land or fame, but to establish what is right and to bless the meek of the earth.

It is a question here of the Kingdom and of putting down foes, and that is done by power and by judgment. So He appears, as in Revelation 19, as the girded One. He does not wear the towel, as He does now to serve His saints. He wears His sword on His thigh, so that His right hand may teach Him awesome deeds. It is strange that anyone should suppose His kingdom will come in by the quiet means of His gospel.

Like David, He is "a man of war." It is true that He will come to Zion, lowly as in former days, riding on a donkey, on a colt, the foal of a donkey (Zech. 9:9). It is just as true that He will gird His sword on His thigh, a valiant Man, in His majesty and splendour, and that His right hand will teach Him awesome deeds (Ps. 45:3-4). He will sit as Overcomer on a white horse, followed by the armies of heaven.

Very soon, the Lord Jesus as the true David, the warrior King, will appear to bring all His foes into submission. He is seated now at God's right hand until His foes are made the footstool of His feet. With this in view comes the divine call… Men have had centuries in which to repent of what they did to Jesus. All who have repented and turned to God have received forgiveness and the richest of heavenly blessings in Christ. But God will shortly bring judgment on the world that so dishonoured His Son, and His King will be the instrument of that judgment.

With the girding on of the sword, the day of His humiliation is passed; the time to put on His glory and majesty has come. He comes forth in His majesty, as the One mighty in battle. He will ride out victoriously. He will fight the forces of evil on behalf of "truth and meekness and righteousness." He will maintain the truth, avenge the oppressed, and establish righteousness. In this world's wars, earthly kings care little for truth. They crush the meek, and might often beats right. Such means never win a prosperous kingdom or a lasting throne. But here is One who wars, not to gain land or fame, but to establish the right and bless the meek of the earth.

He rides out victoriously, "for the cause of truth and meekness and righteousness." That is, He rides in order to establish truth, meekness and righteousness in the earth. Truth stands against what is false and unreal — against the devil's lie. Meekness stands against pride and self-sufficiency. Righteousness stands against all that is lawless, and out of right relations with God. Once truth is shown, man must take his true place in meekness before God, and so God's rights are fully established. He who rides forth in majesty to bring these things to pass is Himself the Righteous One. He is the Truth. He is meek and lowly in heart.

When God must pour out judgment on a rebellious world, the right hand of the Lord Jesus will teach Him awesome things. For people will watch His great conquests with awe and wonder. Revelation speaks of the sword of His mouth, but Psalm 45:5 adds to this the sharp arrows by which the people fall under Him. So when the Lord rises to judge His enemies, there will be both short range and long range warfare.

The kingdom of Christ will be brought in by power and judgement. It is useless to hold on to the idea that the Gospel will bring the whole world under Christ peacefully… This is not Gospel progress, but unsparing judgement of enemies. David and Solomon together are a picture of Christ in His reign. The first was a man of war. He was always shedding the blood of his enemies. As a result his son came to a peaceful throne, and could reign in rest and glory. So it will be in the day to come… Then peace will follow on a righteous ground.

Truth, meekness and righteousness were all seen in their perfection in Jesus… Men took advantage of His meekness. They insulted, rejected and abused Him, and mocked Him when they had nailed Him on a criminal's cross… His walk on earth did not appear to prosper. He was cut off and had nothing. But He will ride out victoriously when He comes forth out of heaven to put down all evil and bring in God's blessings on earth.

The oil makes the nail drive without splitting the board. The word never enters the heart more kindly than when it falls most gently: "ride out victoriously for the cause of truth and meekness." Be as rough with your people's sins as you can — only be gentle with their souls. Do you take the rod of reproof into your hand? Let them see that love, not wrath, gives the blow.

The theme of Psalm 45 is the King. He is not seen as in Psalm 21, after He has experienced a great salvation. He is shown coming forth with His sword strapped to His thigh, to set up His kingdom. This psalm is God's answer to the cry of the distressed remnant in the psalm before it. They own Him as "King" (Ps. 44:4), begging Him to arise and "command deliverances for Jacob," and to show favour as of old.

Revelation speaks of the sword of His mouth. Psalm 45:5 adds the sharp arrows by which the people fall under Him. So when the Lord arises to judge His enemies, there will be both short-range and long-range warfare. He can overcome from any distance as easily as at close range.

In verses 3, 4 and 5, He is pictured as He comes forth to lay low every enemy. It is very similar to the picture presented in Revelation 19. He is everything and man is nothing — it is "Your glory," "Your majesty," "Your right hand." His arrows never miss their target. The people fall under Him, and victory is achieved.

It is a question here of the Kingdom and of putting down foes, and that is by power and by judgment. So He comes forth, as in Revelation 19. He is girded, not with the towel He wears now to serve His saints, but with the sword on His thigh, so that His right hand may teach Him terrible things. Strange that anyone should suppose His gospel will bring in His kingdom by quiet means... Israel would not have Him reign over them when He lived here on earth. Man was not willing, and will not be willing until He establishes His power on earth as in heaven.

When He comes forth in His majesty, as the One mighty in battle, He will ride out in triumph. He will do battle with the forces of evil on behalf of "truth, and meekness, and righteousness." He will maintain the truth, avenge the oppressed, and establish righteousness. In this world's wars, earthly kings pay little heed to truth. The meek are crushed, and too often might wins over right... Here is One who wars, not simply to gain territory or fame, but to establish the right and bless the meek of the earth... The peoples will fall under Him, and the King's enemies will be struck down to rise no more.

If we read Psalm 45, we notice that it speaks of the King in His beauty going forth to conquer in irresistible might. When we read Psalm 102, we see the same One in humiliation on earth... a man in affliction, His heart struck down and withered like grass... Nothing is before Him but death, and death in the prime of life. Of whom is all this written? Of whom is it true? Of Him who had no beginning. Of Him who is the Creator... He is truly the coming conqueror in Psalm 45, the sufferer to death in Psalm 102.

But He is glorious as well as gracious. His arrows are sharp in the heart of the King's enemies... He will be triumphant over all who hate Him, even as He is tender to all who hear His voice and love Him. This also must be declared of Him, so that we may know that His grace to us is not weakness.

No Jew then, or now, could doubt that the psalm speaks all the way through of the Messiah. He brings in His kingdom on earth and keeps it there, together with the godly Jewish remnant. The psalm shows Christ as King, not as Head of the church... But the one reason for quoting it is to prove that God recognises the Messiah as God. It is not men only, nor angels, nor Jews nor Gentiles. It is "God," the divine title. It does not speak of a special earthly relationship, but of essential nature, in contrast with the creature.

Verse six is quoted in Hebrews 1 and applied to the Son of God. That clearly proves that He is the great subject of our Psalm. The Speaker in the first chapter of Hebrews is clearly God, and it is He who says, "Your throne, O God, is forever and ever." Critics and others who deny the Scriptures have tried to explain away the truth that this Psalm speaks of the Messiah. They apply it to Solomon instead. But could anyone ever address Solomon as God?

The angels are made spirits. The Son is not made anything at all. He is addressed as God, and, unlike the thrones of kings on earth, His throne is for ever and ever... The thrones of men come to an end, because they have no righteous foundation. The throne of the Son lasts, because His rule will be in righteousness.

His sceptre is the sign of royalty, and it is a right sceptre. The word "right" means right — plain, level, upright. It is surely a sceptre of righteousness. How are the nations of the world governed today?... We see plenty of evidence of deceit, corruption, greed, the lust for power, violence and many other such vices at every level of power. People pay little attention to the ways of God, and unrighteousness prevails. With Christ on the throne, fairness and justice will be the great mark of the age.

Very severe judgments will bring in the next age. So in this Psalm we see the Messiah strapping His sword on His thigh and sending His arrows into the heart of the King's enemies. The Psalmist is given a glimpse of the scene that Revelation 19 describes more fully. There the Rider on the white horse comes out to tread the winepress of the fierce wrath of Almighty God. These judgments settle the throne of God among men for good, and a sceptre of uprightness is wielded.

Here is the Messiah in judgment, taking the throne. He had already proved that He loved righteousness and hated iniquity — was fit to govern. He is hailed as God. Yet His disciples (the remnant) are called His fellows.

This quotation, in contrast, shows us God and man united in Him. He is true God, with an eternal throne. He is also true Man, anointed by God with the oil of gladness above His fellows, as His righteous reward. Here Immanuel is found in the full meaning of His name.

If verse 6 states His deity, verse 7 presents His humanity just as clearly. Having become Man, He is the perfect Man. God is His God: He is the lover of righteousness and the hater of wickedness. Moreover He has "fellows," or "companions," and among them He stands supreme in His gladness. He is not only more fair than the sons of men, but more glad than all His companions. And this is fitting, for during His life on earth He suffered more than anyone.

Hebrews 1:9 quotes this scripture and applies it to the Lord. To love righteousness is to hate its opposite, iniquity. The more intense the love of righteousness, the more intense the hatred of iniquity.

He has been in the furnace of affliction. By His obedience even to death He gave abundant proof that He loved righteousness and hated iniquity. So He has title to the throne of the universe, for only those who know how to obey have the right to govern. We who believe shall be His companions in that day of His glory, and of the gladness of His heart.

Because of this His God has anointed Him with the oil of gladness above His fellows, or companions. Remember, here He is Man, so the expression "His God" is fitting. The kings of old were anointed with oil, but the Lord was anointed with the Holy Spirit. These words also show that in kingship He has companions.

Righteousness must be the basis of a kingdom that endures for ever, and joy and gladness will flow from righteousness. While others will share the kingdom glories, Christ, as King, will ever be pre-eminent.

He whose throne is for ever and ever has been put to the test. He loved righteousness and hated iniquity while among us. And He has brought us up out of our iniquity as His fellows.

But think of His own joy in the glory of God. He is "anointed with the oil of gladness" above His companions (Heb. 1:9). Nor would we have it otherwise. No heart that knows Him would be so taken up with its own gladness as not to rejoice that He who is so worthy has the greater measure of it. His gladness must be above ours. He is pre-eminent in this, as He is also in glory. Our hearts say, He is worthy! Still, though the measure is greater, the character of the gladness is the same. The same excellent oil that anoints Him in glory flows down to us here. The same Spirit that rests on Him has come to all who belong to Him.

The anointing with the "oil of gladness" goes with what He was here — as One who loved righteousness and hated iniquity. We can easily understand that joy. It is a spring of joy that belongs to the heart of Jesus. But we may enter a little into the same kind of gladness. We shall do so as far as we too, while here, love righteousness and hate iniquity.

Verses 8 to 15 give a description of the Royal Court. First, in verse 8, we have a poetic description of the perfections of the King in His manhood. His garments are surely righteous garments. He clothes us with the robe of righteousness, so His own clothing could be no less glorious... Ivory would suggest beauty, as in Song of Solomon 7:4, and majesty, as in 2 Chronicles 9:17. The word "whereby" is a strange translation. It really means "stringed instruments." It suggests that the King comes into His palace with music and the singing of His praises.

The suffering love of the Lord Jesus, of which the myrrh speaks, will be fragrant to all around Him in His kingdom. No one will be allowed to forget in the day of His glory that He was once the Man of Sorrows in this world. Myrrh was mixed with the wine offered to the Lord on the cross (Mark 15:23). Myrrh and aloes were the spices Joseph of Arimathea and Nicodemus used to prepare the holy body of Jesus for burial.

Some of the ingredients that make up that fragrance are the same as those given in Exodus 30. There it is what He is to God; here it is what He is to us. But there is one ingredient here, the aloes, that is not found in Exodus 30... I found in an old dictionary the following account of it. It was the inner wood, or heart, of a tree that grew in India. It was extremely fragrant, worth more than its weight in gold, and said to be a supreme remedy for all fainting fits and nervous disorders. If the scholar who compiled that old dictionary had set out to describe the love of Christ, he could not have done better.

The aloes tree had to be split open before the fragrance of its heart could come out. And it was at Calvary that the heart of Christ, split open by the sword of God's judgment against sin, showed all the greatness of its love... The aloes is also said to be a supreme remedy for all fainting fits. This is the answer to your need. You have grown weary in doing good, and are suffering from a spiritual fainting fit. What is the remedy? This is the remedy — the love of Christ.

Some have thought cassia was the pith of a tree or shrub. If so, it would suggest the hidden fragrance of the Lord in manhood here — what only the Father could discern and appreciate, what was for His own pleasure in His beloved Son. But in the coming day the garments of the King will be fragrant with what Jesus was as the Man of His pleasure.

Solomon's ivory throne was never heard of again after it was built, and Ahab's ivory house is only mentioned after he had died. But the ivory palaces of Christ will remain throughout the millennium. They will reflect the glory of the Great King, show the stability of His kingdom, and display the abundance of His resources.

The spices of the women at the tomb were only like grave-clothes; the jar of perfume from the woman of Bethany was an ivory palace. Faith used it in anticipation... It will be an easy thing to greet Jesus in the day of glory. Everyone will do it then. But to have done it like that at the opening and the close of His humiliation, at Bethlehem and at Bethany, was excellent faith indeed.

There is fragrance in Christ, and that should come out in us. "We are the aroma of Christ to God" (2 Cor. 2:15).

As we consider these verses, we must remember that we are watching an earthly scene, though one that belongs to the coming kingdom. Many commentators explain Scriptures like these badly. They fail to see the difference between the place of the Jewish nation and the place of the Church. The Jewish nation is earthly, the Church is heavenly. There is an earthly people and a heavenly people. There is an earthly Jerusalem and a heavenly Jerusalem. There is an earthly kingdom and a heavenly kingdom.

This is His triumph and rule, shared with the godly Jews. They are no longer cast out of everything, but honoured beyond anything in Israel's best days. Jerusalem is no longer trampled by the Gentile nations, no longer desolate and sitting on the ground. She is the city of righteousness, the faithful city, the queen at Messiah's right hand in fine gold of Ophir.

I take it the queen is Jerusalem. Tyre and others acknowledge her with presents. She is gloriously received into the chambers of the king himself. This, I take it, is the force of within. She is in the closest relationship with the king.

Place from where Solomon imported gold, precious stones, and almug trees. These were brought by ships to the Gulf of Akaba.

The queen stands at the right hand of the King, dressed in gold of Ophir. Here is divine glory displayed as "fruitfulness" out of soil that was barren by nature. How glorious will God show Himself at last in such fruit brought out of the stubborn heart of man!

The nations, presented under the figure of "King's daughters," will do homage to the King; though the place of honour will be reserved for restored Israel, brought before us under the figure of the queen standing at the right hand of the King.

Some cities refused the Lord despite His mighty works: Bethsaida, Chorazin and Capernaum. The Lord pronounced His woes on them and foretold their judgment. They will not be counted among the honourable women in the day of Christ's glory.

Here the Queen stands by His side, sharing His earthly glories. Jerusalem will be just that in the day that is approaching… We must not confuse this Queen with the Bride, the Lamb's wife, in Revelation 19. There are heavenly things, and there are earthly things. John's vision sets us in heaven; our Psalm points us to Judea.

But what does this teach us? That Christ must come in between the soul and everything here. Christ must put nature at a distance; I must forget it. Christ must be my first object. Is He the first consideration with us? Or is it self and our houses, and the care of them — the family, the friend, or the father's house?

Verse 10 turns from the celebration of Christ the King. It now speaks a fitting word of instruction to the queen, Jerusalem, at His right hand. To me this is plainly the Jewish bride in her perfect state. But she is received in the way of grace. So she is called "a daughter," and told to forget her father's house. That was the whole question once argued between Christ and those among that people who professed religion.

In verse 10 the psalm calls the queen "daughter." So she is both daughter and bride at the same time. His sovereign grace and power have given her new birth, so she is His daughter. He has also betrothed her to Himself as His bride — the earthly bride. In the same way, though the Church is His bride, the heavenly bride, every individual is by new birth His child. Both relationships — child and bride — are precious. Each teaches a different line of blessing and responsibility. Just as any young woman who marries leaves her natural relationships and her father's house, so Israel, born again, is to put her natural relationships in the background and be devoted to the Lord, the King.

"Forget your people and your father's house." That is what the Jews would not do in the time of grace. It was what Christ Himself did when on earth. "Who are my mother and my brothers?" And looking around at those who sat about Him, He said, "Here are my mother and my brothers!" Under the old covenant they will get nothing. They cannot take the blessings even on the ground of promise — everything has failed. They must come in like Ruth, to take shelter under the shadow of the God of Israel. They have no more title than a Gentile.

It was no longer the glory of the fathers — Abraham, Isaac, and Jacob. It was the brighter glory of the true royal seed of the house of Judah. Christ is all in all… And now the people are to look to Him, not to the fathers, in whom they had until then boasted. "We are Abraham's offspring" was once their empty boast to the lowly Jesus. But everything has changed now.

"Hear, O daughter" — that comes first. This is not casual hearing, but definite and special listening. "And consider." Isaiah's complaint against Israel was that they would not consider. Jeremiah ties their hope of future salvation to the statement that "in the latter day they will consider."

The psalm sees her coming, like any sinner of the Gentiles, from a place of defilement, and it tells her to leave that place behind. This shows how the king will receive Jerusalem at last: like a returned prodigal. And so he will greatly desire her beauty. For in such is all His delight. It is His own beauty He sees in them — the beauty He Himself has put on them — the shoes, and the ring, and the best robe.

What does this teach us? That Christ must come in between the soul and everything here. He must put nature at a distance. I must forget it. Christ must be my first object. Is He the first consideration with us — or is it self, and our houses, and the care of them, the family, the friend, or the father's house? The Spirit of God says here, "Forget your people and your father's house." And Jesus said, "Whoever loves father or mother more than me is not worthy of me" (Matthew 10:37).

Psalm 45 is Messiah's triumph, reign, and union with the Jewish bride. Verse 10 clearly turns from the celebration of Christ the King, to address a fitting admonition to the queen, Jerusalem, at His right hand. To me this is clearly the Jewish bride in her perfect state. But she is received by way of grace, and so is called "a daughter," and told to forget her father's house. That was the whole question once argued between Christ and those who professed to belong to that people.

In verse 10 the queen is addressed as "daughter." So she is both daughter and bride at the same time... A young lady who marries is to leave her natural relationships and her father's house. In the same way Israel, born again, is to put her natural relationships in the background, and devote herself to the Lord, the King. This will be beauty in the eyes of the King, for "Since He is your lord, bow to him" (v. 11). If this is true of the earthly bride of Christ, how much more true of the Church, the bride with a heavenly inheritance.

Here is something beyond imputed beauty. For here we learn the grace in her which kindles His desire. She has forgotten her own people and her father's house, so the King desires her. And she owns Him as Lord, and worships Him. She will render Him affection and homage. And all of this suited and attractive grace was shown in Rebekah. She left all for Isaac... And on reaching him for whom she had consented to all this, she gets down from her animal and veils herself... She loves, and yet bows. And so Isaac desires her. And so is the Church to be subject to Christ, and yet love Him with virgin love.

The queen is set at the right hand, adorned in gold of Ophir, and the king greatly desires her beauty. She is all glorious within and without, with the beauty He has put upon her.

She is to forget her own people, and her father's house. But what does this teach us? That Christ must come in between the soul and everything here. He must put nature at a distance; I must forget it. Christ must be my first object. Is He the first consideration with us? Or is it self and our houses, and the care of them — the family, the friend, or the father's house? The Spirit of God here says, "forget your people and your father's house"; and Jesus said, "Whoever loves father or mother more than me is not worthy of me" (Matt. 10:37).

The glory of the fathers — Abraham, Isaac, and Jacob — was no longer the point. Now there was the brighter glory of the true royal seed of the house of Judah. Christ is all in all. He who loves righteousness and hates wickedness proves Himself fit to govern... And now the people are to look to Him, not to the fathers, in whom they have boasted until now. "We are offspring of Abraham" was once their empty boast to the lowly Jesus. But everything has changed now.

"And the king will desire your beauty." He will then see beauty in you. You will then be for Christ what Eve was to Adam. There is also the other side: "Since He is your lord, bow to him." The claims of the Lord weigh with those who have Christ as their object. What joy when our souls enter into this in any measure! Christ eclipsing everything, and worship freely flowing out to Him.

Tyre represents the commercial expansion and glory of the world. Behind this commercial glory stands Satan, the god of this age. Read Ezekiel 28:11-19. Nebuchadnezzar carried out judgment on Tyre (Ezek. 29:17-18). A revival of Tyre is also predicted. This beautiful forty-fifth Psalm is a millennial Psalm. When the King appears, surrounded by His own, "The daughter of Tyre shall be there with a gift" (Ps. 45:12). It is what Isaiah's vision points to: "And her merchandise and her hire shall be holiness to the Lord."

Tyre is the queen city of commerce. Her merchants are princes. She knows well the value of every earthly thing that can be bought. Now she is drawn by what no riches can buy. She is here, not with a price, but with an offering. The rich plead for what is greater riches. This clearly pictures how the "Desire of all nations" will be found in Christ. Tyre, as the great trader, is the fitting power to illustrate it.

Tyre was the seafaring nation that had contact with all the nations. So the mention of her here likely implies that many nations will join in celebrating the victory and supremacy of the blessed King of kings. And even "the rich among the people will seek Your favor." It is usually the poor who seek the favour of the rich. But compared with the wealth of the Lord Jesus, the wealth of the richest will be only poverty. They will need something more than natural wealth.

The people of Jerusalem and the cities of Israel will worship the Lord. But He will also have tribute from the nations. Tyre was a great trading city. God sent Nebuchadnezzar against her to carry out His judgment. For this work the great Gentile king received payment from God in the spoiling of Egypt. The daughter of Tyre no doubt pictures a new generation of merchants. They pay tribute to the Great King in the millennial day.

Devoted in this way to the Lord, they will draw the nations to them. This is shown by the "daughter of Tyre" and "the rich among the peoples." Such will come with their gifts, asking the favour of the nation that is in favour with the King.

Further, this Psalm presents a bride to this ruler: "Hear, O daughter," and so on. This must be the daughter of Zion. She is not made up of both Jew and Gentile, as the church is. She has one people and one parentage naturally. The Gentile is "there with a gift" (Ps. 45:12), but is not part of the bride. It is an earthly scene, though such a glorious one.

The Gentile has the privilege of a small share in the building of that house. He does not have the readiness and free giving of an Israelite. But he has a place there, and we may say a blessed place. And a more blessed place is still to come… The presence of king Huram's workmen may have been the occasion of the psalmist's prophetic words. "And the daughter of Tyre shall be there with a gift." The Gentile's place was subordinate, but he shared in Israel's blessedness.

She is now not only a king's bride; she is also a "king's daughter." Her birth is royal too: her husband need not be ashamed of her in this respect. As Hebrews says, "For He who sanctifies and those who are sanctified all have one source. That is why He is not ashamed to call them brothers." They are born of God as to the new nature. He was Son of God from the virgin's womb, without any taint of sin at all. You would think that difference alone would be enough to make Him ashamed to call them brothers. Yet He is not ashamed.

Jerusalem is not only glorious for the display of the great King, but is glorious in His eyes as having a special place of favour and intimacy with Him.

We must not confuse the description of the heavenly bride with that of the earthly. "Bride of the Lamb" applies to the heavenly assembly, which He presents to Himself all glorious, without spot, morally perfect. The earthly bride, or queen, is also "all glorious within;" but the "within" seems to refer to the chambers of the King, the nearest relationship to the King.

Is this within the palace, or within the litter that is carrying her when she is "brought to the king"? Or is it "inwardly" — is she all-glorious not merely externally, but within herself? Certainly the last is most consistent with the context… Whose palace? Not the king's, for her being brought to him follows this. Her father's, say Delitzsch and Moll, or her own chamber before she is brought out. If so, it is mere scenery, too much imported into the word to gain so little. Spiritually there is no gain at all: "the king's daughter" leads us naturally to think of what she is herself spiritually.

Some translators have thought it necessary to add the words "the palace." This involves a painful lack of discernment, for it is God's view of her that is emphasised here. It is the same in 1 Peter 3:4, which speaks of a godly wife whose adorning should be "the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God's sight is very precious." It is new birth that makes this wonderful difference in her from others. But her clothing is also of "wrought gold," mined from the earth but worked on by an expert. So God's workmanship gives believers this beauty on the outside as well as inside.

This is not the displayed glory of the kingdom, as in the queen in verse 9. It is the place of intimacy within the dwelling of the King, where the adornment of the King's daughter is for the eye and pleasure of the King. The wrought gold tells of divine righteousness worked in the saints by the Spirit's power. The embroidered robe tells of the precious features of Christ shown in the days of testimony for His pleasure.

And we read of the beauty of the King's daughter that she is "all glorious within." Here are her moral adornings, graced with the virtues of Christ. His beauty is what she shines in, and because of it He gets the praise: "Therefore the people will praise you."

This psalm shows Messiah in judgment and taking the throne... He is greeted as God. I take it that the queen is Jerusalem. Tyre and others acknowledge her with presents. She is gloriously received into the chambers of the king himself. This, I take it, is the force of "within." She is in the closest relationship with the king. The virgins her companions are, I suppose, the cities of Judah.

The veil of the tabernacle, the ten curtains, and the hangings for the door and for the gate of the court were all of needlework. They were blue, purple, scarlet, and fine twined linen. The coat of fine linen for the priest was embroidered. His sash was fine twined linen in blue, purple, and scarlet, of needlework... It is a picture of the graces and glories which combine in the person of our great High Priest the Lord Jesus Christ.

The bride of Psalm 45 may not stand for the church exactly, yet we find important principles about her, and about the Jewish people. She is seen at her Lord's right hand, the place of honour: she is in "gold of Ophir" (v. 9), that is, in divine righteousness, entirely the work of God, as virgin gold is. She is also "all glorious within; her clothing is of wrought gold" (v. 13), that is the work of the Spirit and its final effects — "within" in the heart, and outside in the "clothing," her eternal character. But there is something besides this glorious clothing... By the Father's surpassing favour she is brought in "raiment of needlework." That is to say, her own good works "cannot be hid" (1 Tim. 5:25). When "His wife has made herself ready," it shall be "granted to her to be arrayed in fine linen, clean and white." For "the fine linen is the righteous deeds of the saints" (Rev. 19:7-8).

So she is brought to the King in robes of many colours (v. 14), just as Joseph's coat of many colours (Gen. 37:3) pointed to the many different virtues of godliness, seen first of all in the Lord Jesus. The bride also has companions who are virgins — no doubt people from the nations, drawn by the grace of God to share in the blessed privilege of faith in the living God. It is the pure grace of God that brings them to come with gladness and rejoicing to enter the King's palace (v. 15).

The King's daughter may tell us of the godly remnant of Judah, who went through the special trials in Judea in the days of antichrist. The virgins her companions may speak of the godly from among the other tribes. In different circumstances, they stayed loyal to Christ while He was away — those in other parts of the land, and those scattered among the nations. All will have their part with Christ within the ivory palaces, in the place of intimacy and favour... Gladness and rejoicing will be their portion then, His fitting answer to their place of reproach, suffering and sorrow.

It will truly be the day of the gladness of His heart, but others will be called to share in the joy and gladness of the feast. They will not be present as the Bride of the Lamb, but as guests at the feast... Of such there is a great host called by the grace of God throughout the ages before the cross. They will not form the Bride of Christ, but like the companions who follow the King's daughter, they will be brought to the King.

In Psalm 44 the faith of the remnant rests on the memory of God's past deliverance of His people... Their present condition was the complete opposite: "But you have rejected us and disgraced us and have not gone out with our armies." Still, in the middle of all this soul-searching, faith cries out, "Rise up; come to our help! Redeem us for the sake of your steadfast love." Psalm 45 answers this cry by bringing in Messiah. He delivers from enemies, and His kingdom is forever and ever.

The bride has companions who are virgins, no doubt Gentiles drawn by the grace of God to share in the blessed privilege of faith in the living God. It is the pure grace of God that brings them to come with gladness and rejoicing to enter the King's palace (v. 15).

Jerusalem is no longer trampled down by Gentiles. She is no longer desolate and sitting on the ground. She is the city of righteousness, the faithful city, the queen at Messiah's right hand in fine gold of Ophir. The virgins her companions seem to be the cities of Judah. The peoples who give thanks forever are the nations of that future day, in relationship with the Jews. It is in no way the Bride, the Lamb's wife in heavenly glory.

The King's daughter may tell us of the godly remnant of Judah. They had the special trials in Judea in the days of antichrist. The virgins her companions may speak of the godly from among the other tribes. In different circumstances, they stayed loyal to Christ while He was absent — those in other parts of the land, and those scattered among the nations.

The restored nation of Israel has its distinct place of honour in submission and devotedness to the King... Restored Israel and the converted of the nations appear here as the bride and her companions. They have been made suited to the King. Now they are presented to Christ with gladness and joy, to have a place of intimacy and nearness — "they enter the palace of the king."

All will have their part with Christ within the ivory palaces, in the place of intimacy and favour. In the same way, the church will share with Christ the blissful intimacy and favour of His place in the Father's House. Gladness and rejoicing will be their portion then, His fitting answer to their place of reproach, suffering and sorrow.

There will not only be the marriage, but the marriage supper of the Lamb. It will truly be the day of the gladness of His heart, but others will be called to share in the joy and gladness of the feast. They will not be present as the Bride of the Lamb, but as guests at the feast. They are not angelic hosts, since they are "called." Angels who have kept their first place are not described as "called." The "call" comes to fallen men from the God of glory, to call them into the glory of God. There is a great host of them, called by the grace of God through all the ages before the cross. They will not form the Bride of Christ, but like the companions who follow the King's daughter, they will be brought to the King.

I take it that the queen is Jerusalem… The glory of Israel is no longer their fathers. The presence of Messiah, the fulfiller of promise, has eclipsed those who held the promise of old. Instead of fathers, they have children to be made princes in all lands. Messiah comes in glory and judgment. This brings in the full triumph and glory of Jerusalem and of the Jewish people among the nations.

"In place of your fathers shall be your sons." If you look to your fathers, you have no claim — you must break with the whole old thing. You must come in, not as the mother of the Messiah, but as the daughter. As to the old, you have lost everything. God in His faithfulness must do it.

It is the bride who is addressed here, including all true Israelites. In the past they had made much of their fathers, Abraham, Isaac and Jacob. But in the future they will have more joy in their sons than in their fathers. Their sons will have such faithful character that they are made princes in all the earth, for they will be, in effect, sons of the King.

By God's sovereign work there will be a new generation of Israel with the law written in their hearts. They take the place of fathers who failed completely under law. There will be sons in whose hearts the Spirit of grace has worked, and who will be taught of God. Of these we read in Psalm 45:16, "In place of your fathers shall be your sons," and this new generation is also spoken of in Psalm 22:31 and Psalm 110:3.

The fathers, under the old covenant, forfeited all that God gave them, and brought God's judgment on themselves. But the children will be princes in all the earth. They will hold the King's wide dominions for Him, for the whole earth will have come under His rule. Israel will no longer be scattered and stripped, but gathered around their Messiah, the Great King. They will no longer be "the tail" among the nations, but will be "the head." They will owe it all to Him whom they once rejected, but whom they will gladly accept in the day of His glory.

The words that follow — "you will make them princes in all the earth" — apply to the Church as appointed to share the throne of Jesus. "Do you not know that the saints will judge the world?" (1 Corinthians 6:2). When the King reigns in righteousness, princes also will rule in judgment (Isaiah 32:1). If instead of "all the earth" we render "all the land," the special promise to the twelve apostles comes to mind at once (Matthew 19:28). I take it, however, in a wider sense.

As Christians we share a "heavenly calling." So 1 Corinthians 4:8-16 stands in contrast to Psalm 45:16. There the future earthly people of God are in honour when the King's throne stands in Zion… Then it is judgment: the glory and majesty of the Mighty One riding out in triumph because of truth and meekness and righteousness. Now it is grace, not judgment.

In the closing verses of the psalm, we hear the voice of Jehovah speaking through the psalmist. Above all, Christ will be exalted and praised for ever and ever. Other names will be forgotten. But the name of Christ will be remembered throughout all generations, and He Himself will be the Object of praise among all people for ever and ever.

The reference seems to be to the humiliation of Messiah. As Son of David and Seed of Abraham, He was rejected and cut off out of the land of the living. For a moment the city was stirred to welcome Him with cries of "Hosanna to the Son of David." Soon it condemned Him along with criminals, and sent Him out to suffer a shameful death outside the gate. The titles which men allowed then only in mockery are justified and glorified in resurrection. The resurrection has proved the divine title of Jesus to be Heir of all things, whether heavenly or earthly (Heb. 1:2). He is declared to be the Son of God in power, according to the Spirit of holiness, by the resurrection from the dead (Rom. 1:4).

But verse 17 ends the psalm with God's declaration to the King, His beloved Son: "I will cause your name to be remembered in all generations." In the thousand year reign of this Sovereign there will of course be many generations, all living at the same time. The godly will live through the entire millennium, for "like the days of a tree shall the days of my people be" (Isa. 65:22). Through all that time His people will not grow weary of praising Him, nor indeed for eternity!

God will cause the Name of the King, Jesus, the Son of God, to be remembered in all generations. So long as the earth remains, the generations on earth will know for sure that Christ is the ruler over all the earth. His reign will bring blessing to His people Israel, peace to all the nations, and prosperity to all who are subject to Him.

The Name of Jesus, once disowned by His people, will be sweet to them. They will realize then that He passed through all the suffering and judgment so that they might be blessed.

The last verse is a summary of the opening song of praise and homage to the King whom God anointed. The nations outside Israel learn and carry on the song of grateful worship, which the chosen people of His covenant begin.

May the glory of the Lord fill our souls. Then we shall not be taken up with the shortcomings and faults of one another. From Genesis to Revelation there is one supreme theme. When we read the Scriptures, may we never fail to see His glory, and then, like Isaiah, we shall speak of Him. We shall then be in agreement with God Himself, who has said, "I will cause your name to be remembered in all generations; therefore nations will praise you forever and ever."