Psalms 45:6–7

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.