Ps. 45 THE ARGUMENT The subject matter of this Psalm is by the consent both of Jewish and Christian, ancient and modern, interpreters agreed to be the Messias, and his marriage with the church of God; of which it treats either, 1.

To the chief musician upon Shoshannim; which title is also prefixed to Ps. 119:0, and with some small addition, Ps. 130:0, and with a little variation, Ps. 60:0. It seems to be the name of a song or tune, or instrument of music.

Fairer, or, more beautiful, i.e. lovely and amiable. He speaks not here so much of this outward beauty, which, though it be an ornament both to a bridegroom and to a king, yet is not very considerable in either, nor is much admired or applauded by wise men, as of the inward and glorious endowments…

Gird thy sword upon thy thigh; either, 1. As an ensign of royal majesty. But that is usually and much better expressed in Scripture by putting a crown upon his head. Or rather, 2. As an instrument for war and battle, to smite his enemies, as it is declared, Ps. 45:4–5.

In thy majesty; being thus gloriously or magnificently girt and armed. Ride prosperously; march on speedily (which is signified by riding) and successfully against thine enemies, i.e. thou shalt do so, as it is in the last clause, shall teach thee.

Thine arrows; the same thing for substance with the sword, Ps. 45:3, both noting the instruments by which he conquers his enemies; which is no other than his word, which is sharp and powerful, and pierceth the hearts of men, Heb.

O God: it is most evident that the speech is still continued to the same person, whom he calls King, Ps. 45:1, Ps. 45:11, and here God; which change of the title was very expedient, and in some sort necessary, to give us a true understanding of this Psalm, and to assure us that he doth not speak of…

Thou dost not only do that which is good, and avoid that which is evil; which even bad princes and men may do, and sometimes actually do, for politic or prudential reasons; but thou dost this sincerely, and from an inward principle, even from a true love to God, and goodness, and from an implacable…

With myrrh, and aloes, and cassia they used to perfume their garments: see Gen. 27:27. This may denote those glorious and sweet-smelling virtues, which as they were treasured up inwardly in Christ’s heart, so did they manifest themselves outwardly and visibly, and give forth a grateful smell in the…

Among thy honourable women, i.e. amongst them that attend upon thy spouse, as the manner was in nuptial solemnities; as men attended upon the bridegroom, whence they were called friends, John 3:29.

Hearken: these words are spoken, either, 1. In the person of the attendants upon the bride or bridegroom. Or, 2. Of the bridegroom. Or rather, 3. By the prophet himself; who having hitherto spoken to the bridegroom, or king, now addresseth his speech to the bride, or queen.

So doing thou shalt be amiable and acceptable to thy Husband; which will abundantly recompense thee for the loss of thy father’s house. He is thy Lord; as he is thy Husband, and also as he is thy King and God, as he was called, Ps. 45:6.

The daughter of Tyre, i.e. the people or citizens of Tyre; as the daughter of Zion, or Jerusalem, or Babel, &c., are put for their inhabitants, 2 Kings 19:21, Ps. 137:8, Zech. 9:9.

The king’s daughter, i.e. the spouse; so called, either because she was the daughter of one king, and the wife of another; or because the spouse or wife is sometimes called the husband’s daughter; partly because she is supposed to be younger than he; and partly because of that respect and…

He alludes to the custom of conducting the bride to the bridegroom’s house. Her companions, i.e. her bridemaidens attending upon her, called her honourable women, Ps. 45:9, See Poole “Ps. 45:9”, and here virgins, because of their spiritual purity and chastity, 2 Cor. 11:2.

Full of joy for the glory and felicity of the bride and bridegroom, and for the comfort and benefit which redoundeth to themselves from it.

Having directed his speech to the bride, he now returns to the bridegroom, as may be gathered both from the Hebrew words, which are of the masculine gender; and from the next verse, which unquestionably belongs unto him; yet so that he supposeth the bride to be concerned and partaker with him in…

As he began the Psalm with the celebration of the king’s praises, so now he endeth with it, and adds this important circumstance, that this nuptial song should not only serve for the present solemnity, as others of that kind do, but that it should be remembered and sung in all successive…