PSALM XLV.

The Second Psalm at Morning Prayer on Christmas Day. It is a Nuptial Song setting forth the mystical union between Christ and His Church.

It may have been written to celebrate the marriage of Solomon with the daughter of Pharaoh, King of Egypt. But the Church appropriately uses it in honour of the heavenly bridegroom incarnate, for 66 a greater than Solomon is here."

Title or Superscription.-"To the chief musician upon Shoshannim, for the sons of Korah, Maschil, a song of loves."

Upon Shoshannim is a musical direction to the Temple choir. "Shoshannim" signifies "lilies," or lily-shaped instruments of

music.

Or "upon lilies "-i.e., upon lovely brides, according to some.

"For the sons of Korah"-i.e., descendants of Korah, a company of singers. (1 Chron. vi., 33; 2 Chron. xx., 19.) Eleven other Psalms bear the name of "the sons of Korah," and are all remarkable for beauty and feeling.

"" Maschil," an ode didactic and instructive.

"A song of loves" devoted to love, or celebrating love.

But the author of this Psalm, and probably the special occasion for which it was composed are uncertain.

Why appropriate.—It is a prophetical song, foretelling the marriage of Christ with His spouse, the Church. St. Paul, in Heb. i., applies the sixth and seventh verses of this Psalm expressly to our Saviour. The Church very properly has appointed it to be used on Christmas Day when we commemorate His actual coming into the world.

Subject.-A picture of the peaceful and glorious union of the King Messiah with His mystical bride, the Church. The wedding is spiritual. The queen is Israel. The virgins are the heathen nations. 1. Christ is the Bridegroom.

2. The Church is His Bride.

3. The Kingdom of God is represented by a Marriage Feast. Matt. xxv.; 2 Cor. xi., 2; Eph. v., 32; Rev. xix., 7; Is. liv., 5, lxii., 5; Jer. iii., 1.

It is the nuptial song of Christ and His Church-the homebringing of Christ's elect, typified in an actual circumstance recorded in Jewish history. It speaks of Messiah the Anointed from beginning to end.

Division.

I-A preface to the song commending the subject, and telling his intention, v. 1, 2.

TI. Celebrates King Messiah for His spiritual beauty and eloquence. v. 3.

III.-Praise of the Royal Bridegroom. v. 3-9.

1. His power and victories.
2. His throne and sceptre.
3. His robes and palace.

IV. The Church as His spouse. Her appearance and dress. v. 10. V. The nations' offerings. v. 11-13.

VI.-Presented to Christ. Universal joy and rejoicing. v. 14-16. VII.-Address to the King, foretelling His eternal fame. v. 17-18.

1.-1. My heart is inditing of a good matter: I speak of the things which I have made unto the King.

Margin. My heart boileth or bubbleth up.

"The spirit of the Lord spake by me, and His word was in my tongue." 2 Sam. xxiii., 2.

The author is full of the divine spirit, inspired and overflowing with goodly matter.

Good, or goodly matter"-i.e., the goodspell, or gospel.

"Grace is poured into thy lips." Ps. xlv., 2. "All that heard Him were astonished.'

spake like this man." S. John vii., 46.

I speak of the things

S. Matt. vii., 28.

"Never man

This song was composed in the King's honour; dictated by the Spirit "touching the King" Messiah.

2 My tongue is the pen: of a ready writer.

A full heart made a fluent tongue.

Ready-i.e., well instructed, exact, not a rapid writer, but one learned or skilled; thus does the poet's tongue move. theme makes his tongue eloquent.

The lofty

II.-3. Thou art fairer than the children of men: full of grace are thy lips, because God hath blessed thee for ever.

Thou, i.e., the King himself. The Psalmist turns from his Preface to address his Lord.

He begins by describing the glories, the beauties, the loveliness of His Person.

"He is the chiefest among ten thousand: yea, he is altogether lovely." Cant. v., 10, 16.

Not simply outward beauty, but the expression of spiritual perfection beyond the children of men.

Full of grace are thy lips.

Beauty and eloquence dwell in perfection in the Lord Jesus.
Grace and speech reach their highest point in Him.

"It pleased the Father that in Him should all fullness dwell." Col. i., 19. "His lips are like lilies dropping sweet-smelling myrrh." Cant. v., 13.

A word from Him changed the heart of Saul. It has turned our mourning into joy, our winter into spring. Luke iv., 22.

Because God hath blessed thee for ever.

This accounts for Christ's beauty. He is blessed of God for ever. III.-4. Gird thy sword upon thy thigh, O thou most mighty: according to thy worship and renown.

Christ is the Champion of the Church.

"The sword of Messiah is the Word of the Lord." Eph. vi., 17.

"It is quick and powerful, and sharper than any two-edged sword." Heb. iv., 12.

The royal bridegroom is a man of war.

By this sword he conquers His spouse to marry her.

In the East girding a sword on the thigh is part of the coronation ceremony. When Messiah girds it on it is to receive the honours and powers of the Lord of All. Jer. xxiii., 29.

O Most Mighty.

He is mighty to save, mighty in love; He is a hero.

Glory and majesty are the spiritual sword of this hero. Rev. xix., 15.

:

5. Good luck have thou with thine honour: ride on because of the word of truth, of meekness, and righteousness and thy right hand shall teach thee terrible things. Messiah is here described seated on His triumphal chariot, riding forth "conquering and to conquer."

He wages war against idolatry, iniquity, falsehood, violence, injustice.

Truth, meekness, righteousness, these are the three chargers which draw His war-chariot.

1. Majesty refers to Messiah's person and office.

2. Truth refers to His word revealed.

3. Meekness, to the grace and mercy He offers.

4. Righteousness, to justification by faith in His name.

And thy right hand shall teach thee terrible things.

Here is the success of the enterprise.

Messiah shall see His foes cut down by His own hand.

This cannot refer to Solomon, but it is applicable to Messiah.

6. Thy arrows are very sharp, and the people shall be subdued unto thee even in the midst among the King's enemies. The arrows from Christ's bow are the Apostles and Evangelists and those who preach the Gospel.

In the quiver of the Almighty there are―

1. The arrows of divine wrath.

2. The arrows of divine grace.

3. The arrows of countless mercies.

Jesus makes them sharp, and they enter the heart.

7. Thy seat (or Thy throne), O God, endureth for ever: the sceptre of thy kingdom is a right sceptre.

The stability and endurance of the enterprise are here set forth. "For He must reign till He hath put all enemies under His feet." 1 Cor. XV., 25.

This can refer to none other than the Lord Jesus Christ.

No throne can endure for ever but that on which Jesus sitteth. In Heb. i, 8, 9, these words are quoted, and the prophet regards them as applying to Christ.

The sceptre of thy kingdom is a right sceptre. Is. ix., 7.

In the 6th and 7th verses we have

1. The God,

2. The king,

Empire over all,
Rules for ever,

3. His throne, Established in equity,
4. Its duration, For ever and ever,

5. His sceptre, Is a right sceptre,

Let us worship Him.
Let us obey Him.
Let us trust Him.
Let us submit to Him.
Let us rejoice in Him.

8. Thou has loved righteousness and hated iniquity: wherefore God, even thy God. hath anointed thee with the oil of gladness above thy fellows.

His whole life on earth proved the truth of this.

He died to put away sin, and bring in righteousness.

To love righteousness and hate iniquity is a description of divine perfection.

"For I, the Lord, love judgement, I hate robbery for burnt-offering." Is. lxi., 8.

Joy is here expressed by the anointing of the Father.

Oil of gladness; or, oil of rejoicing, refers to the custom of anointing guests at feasts. But Christ was anointed with the oil of rejoicing beyond His fellows, i.e., other kings, because "He loved righteousness and hated iniquity." Ps. xxiii., 5; civ., 15; Isa. lxi., 3; Phil. ii., 9.

9. All thy garments smell of myrrh, aloes, and cassia : out of the ivory palaces, whereby they have made thee glad.

B

Jesus is compared to the rarest spices. Everything He has to do with is fragrant.

All His garments

1. The purple of His regal power.
2. The white linen of His priesthood.
3. His mantle as our prophet.

4. His seamless coat as our best friend.

Myrrh and cassia were ingredients in the holy anointing oil. Ex. xxx., 23, 24. We have had the king described as a man, as a hero, as a divine ruler, and now as a bridegroom on the day of His nuptials.

Out of the ivory palaces, whereby they have made thee glad.

"Ivory palaces" are the dwelling places of kings' daughters, v. 10. Dwellings ornamented with ivory were peculiar to kings and great men. 1 Kings xxii., 39; Amos iii., 15.

IV.-10. Kings' daughters were among thy honourable women: upon thy right hand did stand the queen in a vesture of gold, wrought about with divers colours.

This figurative expression is plainly stated in Ps. lxxii., 8-11.
Honourables, i.e. dear, precious, glorious ones.

Who are they? The heathen nations converted to Christ..
Upon thy right hand did stand the queen in a vesture of gold..
The Church is the Bride of Christ. Mark-

1. Her honourable position, "upon thy right hand," the place
of honour. Eph. v., 25-27.

2. Her glorious dress, "in a vesture of gold," of Ophir Ophir was famous for the purity of its gold.

Who is this queen? Israel, after the fulness of the heathen is

come in.

The order of the royal triumph

1. The King is seen with rapture.
2. He girds himself as a warrior.
3. Robes himself as a monarch.

4. Mounts his chariot.
5. Darts his arrows.
6. Conquers his foes.

7. Ascends his throne.

His bride is on his right hand, and kings' daughters attend her. V.-11. Hearken, O daughter, and consider, incline thine ear: forget also thine own people, and thy father's house.

The next three verses are addressed to the king s bride, now honoured far above the king's daughters. The poet entreats her