Psalm XLIII
Ver. 1-5. Excepting the recurrence of the refrain, tliere
IS no good reason to supjiose th'.s a part of the preceding, though the scop(! Is the same. It has always been placed (separate.
1. .ludKt!- or, vindicate (Psalm 10. 18). plead, Ac— (Pbaln) 1.) ungodly—neither lu character or condi-
The Majesty of Christ's Kingdom. PSALM XLV. The Duty of the CliurcX
palace of the king. A prediction of a numerous and distinguished progeny, instead of the complimentary wisli
to her spouse at once accords with the law of marriage, as given in Genesis 3. 16; 18. 12; Ephesians 5. 22; 1 Peter 3.
for it usually expressed (cf. Genesis 2i. 60; Ruth 4. 11, 12), and an assurance of a perpetual fame, closes the Psalm. All ancient Jewish and Christian interpreters regarded
5, 6, and the relation of the church to Christ (Ephesiausi
5. 24). The love of the husband Is intimately connected with the entire devotion to which the bride is exhorted, la. dauglkter of Tyre—(Psalm 9. 14)—denotes the people. Tyre, celebrated for its great wealth, is selected to represent the richest nations, an idea confirmed by the next clause. These gifts are brought as means to conciliate the royal parties, representing the admitted subjectiou of the offerers. This well sets forth the exalted position of the church and her head, whose moral qualities receive the homage of the world. The contribution of material wealth to sustain the institutions of the church may be included (cf. "riches of the Gentiles," Psalm 72.
this Psalm as an allegory of the purport above named. In the Song of Songs the allegory is carried out more
fully. Hosea (ch. 1.-3 j treats (he relation of God and His people under (he same figure, and its use to set forth the relation of Christ and His Church runs through both parts of tlie Bible (cf. Isaiah 54. 5; 62.4,5; Matthew 22.
3; 25.1; John 3.29; Ephesians 5. 25-32, &c., &c.). Other methods of exposition have been suggested. Several Jewish monarchs, from Solomon to the wicked Ahab, and various foreign princes, have been named as the hero of the song. But to none of them can the terms here used be shown to apply, and it is hardly probable that any mere nuptial song, especially of a heathen king, would be permitted a place in tlie sacred songs of tlie Jews. The advocates for any other than the Messianic Interpretation have generally silenced each other in succession, wliile the application of the most rigorous rules of a fair system of interpretation has but strengthened the evidenoes in i(s favour. Tlie scope of the Psalm above given is easy and sustained by the explication of its de-
10; Isaiah 60.5-10). 13. the king's daughter—a term of dignity. It may also intimate, witli some allusion to the teaching of the allegory, that the bride of Clirist, the churelr, is the daughter of the great king, God. within —not only is her outward raiment cosily, but all her apparel of the ricliest texture, wrought gold—gold embroidery, or cloth in which gold is woven. 1+, 15. The progress of tlie procession Is described; according to the usual custom the bride and attendants are conducted to the palace. Some for the words—in raiment of needlework—propf>»3 another rendering, o/i variegated (or embroidered) cloths— i.e., in the manner of tlie East, richly wrought tapestry was spread on the ground, on which the bride walked. As the dress had been already mentioned, this seems to be a probable translation, sliall be brouglit—in solemn form (cf. Job 10.19; 21.22). The entrance into the palace with great joy closes the scene. So shall the cliurch be finally brought to her Lord, and united amid the festivities of the holy beings in heaven. IG. As earthly monarchs govern widely extended empires by viceroys, this glorious king is represented as supplying all the principalities of earth with princes of his own numerous progeny. 17. The glories of this empire shall be as wide as the world and lasting as eternity, therefore—because thus glorious, the praise shall be universal and perpetual. Some writers have taxed their ingenuity to find in the history and fortunes of Christ and His church exact parallels for every part of this splendid allegory, not excepting its gorgeous Oriental imagery. Thus, by the dresses of the king and queen, are thought to be meant the eminent endowments and graces of Christ and His people. The attendant women, supposed (though inconsistently it might seem with the inspired character of the work) to be concubines, are thought to represent tlie Gentile churches, and the bride the Jewish, &c., &c. But it is evident that we cannot pursue such a mode of interpretation. For, following the allegory, we must suspend to the distant future the results of a union whose consunfiniition as a marriage is still distant (cf. Revelation 21. 9). In fact, the imagery here and elsewhere sets before us the cliurch in two aspects. As a body, it is yet incomplete, the whole is yet ung.-xthered. As a moral institution, it is yet imperfect. In the final catastrophe
tails. The quotation of v. 6, 7 by Paul (Hebrews 1. 8, 9), as applicable to Christ, ongM to be conclusive, and their special exposition shows the propriety of such an application.
1. An animated preface indicative of strong emotion.
lAt., M;j heart overflows: a good matter I speak; the things which I have made, ttc. liidltliig lit., boiling up, as a fountain overflows, my tongue is the pen—a mere instrument of God's use. of a ready-writer i.e., it is fluent. Tlie theme is inspiring and language flows fast. 3. To rich personal attractions is added grace of the lips, captivating powers of speech. Tliis is given, and becomes a Bource of power and proves a blessing. Christ is a prophet (IjUke 4.22). 3, 4. The king is addressed as ready to go forth to battle, sworil— (Cf. Revelation 1.16; 19.15.) Blighty—(Cf. Isaiali 9. 6.) glory and . . . majesty—generally used as Divine attributes (Psalm 96. 6; 101. 1; 111. 3), or as specially conferred on mortals (Psalm 21. 5), perhaps these typically, ride prosperously—or conduct a succesoful war. because of—for tlie interests of truth, <fcc. meekness . . . righteousness—without any connection
i.e., a rigliteousness or e<iuity of government, distinguished by meekness or condescension (Psalm 18. ;35). right hand—or power, as its organ, sltall teach thee point tlie way to terrible things — i.e., in conquest of enemies. 5. The result, people—whole nations are subdued. G. No lawful construction can be devised to change the sense here given and sustained by the ancient versions, and above all by Paul (Hebrews 1.8). Of the perpetuity of this government (cf. 2 Samuel 7.13; Psalm 10.
16; 72.5; 89. 4; 110. 4; Isaiah 9. 7). 7. As in v. 6 the Divine nature is made prominent, here the moral qualities of the human are alleged as the reason or ground of the mediatorial exultation. Some render "O God, thy God,'' Instead of God t\\y God—but the latter is sustained by the same form (Psalm 50. 7), and it was only of His human nature that tlie anointing could be predicated (cf. Isaiali
it will be complete and perfect. Thus, as a bride adorned, &c., it will be united with its Lord. Thus the union of Christ and the church triumphant is set forth. On the other hand, in regard to its component parts, the relation of Christ as head, as husband, &c., alreadj' exists, and as these parts form an institution in this world, it is by His union with it, and the gifts and graces with which He endows it, that a spiritual seed arises and spreads in the world. Hence we must fix our minds only on the one simple but grand truth, that Christ loves the churcli., is head over all things for it, raises it in His exaltation to tlie highest moral dignity—a dignity of which evo-y, even the meanest,
61.3). oil of glmluess—or token of gladness, as used in feasts and other times of solemn joy (cf. 1 Kings 1. 39, 40). fellows—other kings. 8. The king thus inaugurated is now presontoil as a bridegroom, who appears in garments
riclilj' perfumed, brought out from ivory palaces. His royal residence; by which, as iiidications of the happy bridal occasion, He h,as lieon gladdened. 9. In completion of this picture of a marriage festival, female attendants or bridesmaids of the highest rank attend Him, while the queen, in rich apparel (v. 13), stands ready for the nuptial procession. 10, 11. She is Invited to the union, for forming which she must leave her father's people. She representing, by the form of the allegory, the church, this address is illustrated by all those scriptures, from Genesis 12.1 on, wliicli speak of the people of God as a cbosen, separate, and peculiar people. The relation of subjection
sincere disciple will partake. As to the time, then, in which this allegorical prophecy is to be fulfilled, it may be said that no periods of time are specially designated. Tho characteristics of the relation of Christ and His church are indicated, and we may suppose that the wiiule process of His exaltation from the declaration of His Sonship, by His resurrection, to the grand catastrophe of the
final judgment, with all the collateral blessings to the
3()1
Confidence and Privileges of the Church. PSALMS XLVI—XLIX. A Pel-suasion to Faith hi Ood,
—(Psalm 9. 10; IS. 3.) He was so known in them, because they enjoyed His presence. 4-G. For—the reason is given. Though the kings (perhaps of Moab and Ammon, cf. Psalm S3. S-5) combined, a conviction of God s presence with His people, evinced by the unnsnal courage with which the prophets (cf. 2 Chronicles 20. r2-20) had inspired them, seized on their minds, and smitten with sudden and intense alarm, they fled astonished. 7. shipsofTarshish—as engaged in a distant and lucrative trade, the most valuable. The phrase may illustrate God's control over all material agencies, whether their literal destruction be meant or not. 8. This present experience assures of that perpetual care which God extends to His Church. 9. thought of—lit., compared, or considered, in respect of former dealings. In the . . . temple—in acts of solemn worship (cf. 2 Chronicles 20. 2S). 10. According . . . praise — !. e., as thy perfections manifested (cf. Psalm 8.1; "20. 1-7), demand praise, it shall be given, everywhere, thy right hand, itc.—thy righteous government is displayed by thy power. 11. the tlaughters, &i: — the small toiens, or the people, with the chief city, or rulers of the Church, judgments—decisions and acts of right government. l.'i-14. The call to survey Zion, or the Church, as a fortified city,
church and the world, laj' before the vision of the inspired propliet. PSALM XLVI.
Ver. l-ll. Upon A lamoUi—most probably denotes the
treble, or pin t sung by female voices, the word meaning
lirf/iim; and which was sung with some appropriately keyed instrument(cf. 1 Chronicles 15. 19-21; Psalm 6., title). The theme may be stated in Luther's well-known words,
"A strong fortress is our God." The great deliverance
(2 Kings It). 35; Isaiah 37. 3ti) may have occasioned its com-
position.
1. refuge—?!?., a place of trust (Psalm 2. 12). strength— (Psalm IS. 2.) present help—Hi., a help he has been found
exceediiujly. trouble — as Psalm 18.7. 3,3. The most violent civil commotions are illustrated by the greatest physical conimolions. swelling— well represents the pride and haughtiness of insolent foes. 4. God's favour
Is denoted by a river (cf. Psalm 36.8; Zechariah U. S; Revelation 22.1). city of Go<l, the holy place — His earthly residence, Jerusalem and the temple (cf. Psalm
2. 6; 3. 4; 20. 2; -IS. 2, ifcc). God's favour, like a river whose waters are conducted in channels, is distributed to all parts of His ciiurch. Most Higlk—denoting His supremacy (Psalm 17. 2). 5. right early lit, at the turn of morn-
is designed to suggest "how well our God secures His fold." This secinity is perpetual, and its pledge is his guidance through this life.
ing, or change from niglit to day, a critical time (Psalm
So. 5; cf. Isaiah 37.30). 6. (Cf. v. i.) earth meltea — all powers dissolved by His mere word (Psalm 75.3; Hosea