Psalms 45:6

_THY THRONE, O GOD, IS FOR EVER AND EVER: THE SCEPTRE OF THY KINGDOM IS A RIGHT SCEPTRE._ The victory having been won, and the enemies destroyed, Messiah's throne is contemplated in the first clause as to its perpetuity; in the next clause, as to its internal character: the latter being the cause, the former the effect. THY THRONE, O GOD, IS FOR EVER AND EVER: THE SCEPTRE OF THY KINGDOM IS A RIGHT SCEPTRE. The perpetuity of Messiah's kingdom results from its righteousness. So Isaiah 9:7. As in Psalms 45:3 Messiah is addressed, 'O mighty One,' or 'Hero,' so here He is addressed, "O God." Perfect manhood and Godhead are implied as combined in His person. All the old translators concur with the inspired authority of the Epistle to the Hebrews ...

6._Thy throne, O God! is for ever and ever. _In this verse the Psalmist commends other princely virtues in Solomon, namely, the eternal duration of his throne, and then the justice and rectitude of his mode of government. The Jews, indeed, explain this passage as if the discourse were addressed to God, but such an interpretation is frivolous and impertinent. Others of them read the word אלהים, _Elohim, _in the genitive case, and translate it _of God, _thus: _The throne of thy God _But for this there is no foundation, and it only betrays their presumption in not hesitating to wrest the Scriptures so shamefully, that they may not be constrained to acknowledge the divinity of the Messiah. (158) The simple and natural sense is, that Solomon reigns not tyrannically, as the most of kings do, but by just and equal laws, and that, therefore, his throne shall be establ

6-9 The throne of this almighty King is established for ever. While the Holy Spirit leads Christ's people to look to his cross, he teaches them to see the evil of sin and the beauty of holiness; so that none of them can feel encouragement to continue in sin. The Mediator is God, else he had been neither able to do the Mediator's work, nor fit to wear the Mediator's crown. God the Father, as his God in respect to his human nature and mediatorial offices, has given to him the Holy Spirit without measure. Thus anointed to be a Prophet, Priest, and King, Christ has pre-eminence in the gladdening gifts and graces of the spirit, and from his fulness communicates them to his brethren in human nature. The Spirit is called the oil of gladness, because of the delight wherewith Christ was filled, in carrying on his undertakings. The salvation of sinners is the joy of angels, much more of the Son....

Verse Psalms 45:6. _THY THRONE, O GOD_, IS _FOR EVER_] כסאך אלהים עולם ועד _kisacha Elohim olam vaed_. "O God, thy throne is for ever, and eternal!" The word _Elohim_ here is the very _first_ term or _name_ by which the Supreme God has made himself known to the children of men. See Genesis 1:1; and this very verse the apostle, Hebrews 1:8, has applied to Jesus Christ. On this I shall make a very short remark, but it shall be conclusive: If the apostle did not believe Jesus Christ to be the true and eternal God, he has utterly misapplied this Scripture. The translation in the old Psalter, and the paraphrase will, on this controverted text, be considered of some importance:...

THY THRONE, O GOD, IS FOREVER AND EVER - This passage is quoted by the author of the Epistle to the Hebrews in proof that the Messiah is exalted above the angels, and it is, beyond all question, adduced by him as having original reference to the Messiah. See the passage explained at length in the notes at Hebrews 1:8. I do not perceive, after an interval of nearly twenty years since those notes were written, that it is necessary to alter or to add anything to what is there said in explanation of the passage. It is undoubtedly an address to the “king” here referred to as God - as one to whom the name “God” - אלהים _'Elohiym_ - may be properly applied; and, as applied to the Messiah by the author of the Epistle to the Hebrews, it clearly proves that Christ is Divine....

EXPOSITION THIS psalm is regarded by some as a simple epithalamium, or nuptial hymn, composed to honour a royal wedding, and sung as part of the wedding ceremony, at the marriage of some king of Israel or Judah. The marriage of Ahab with Jezebel, and that of Jehoram of Judah with Athaliah, have been specially suggested; also Solomon's marriage with an Egyptian princess. But the imagery of the psalm is altogether too exalted, and its phrases too peculiar (Psalms 45:2, Psalms 45:6, Psalms 45:11, Psalms 45:16, Psalms 45:17), to su

THY THRONE, O GOD, [IS] FOR EVER AND EVER,.... This verse and Psalms 45:7 are cited in Hebrews 1:8; and applied to the Son of God, the second Person in the Trinity; and therefore are not an apostrophe to the Father, as some have said; nor will they bear to be rendered, "thy throne is the throne of God", or "thy throne is God"; or be supplied thus, "God shall establish thy throne". But they are spoken of the Son of God, who is truly and properly God, the true God and eternal life; as appears by the names by which he is called, as Jehovah, and the like; by his having all divine perfections in him; by the works which he has wrought, and by the worship which is given unto him; and to whom dominion is ascribed, of which the throne is an emblem,...

The lily psalm a psalm of loves. Oh! that our hearts might be full of love tonight, and, while we read, may our hearts be singing to the praise of the Well Beloved. Psalms 45:1. _My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer._ Sometimes the heart could speak if it could move the tongue; but it is a blessed time with us when, first of all, the heart is fully warmed with love, and then the fire within burns the strings that tie the tongue, and the tongue begins to move right joyously in expressing the heart's love. May it be so with us tonight who have to preach. May it be so with all our brethren who have, in public, either to preach or to pray. Psalms 45:2. Thou art fairer than the child

Psalms 45 The Answer: The King Messiah and His Glory _ 1. The King in His majesty and power (Psalms 45:1)_ 2. His throne and His glory (Psalms 45:6) 3. With the King, sharing His glory and kingdom (Psalms 45:9) This beautiful Psalm, a perfect gem, gives the answer to the prayer of distress, “Arise for our help”, with which the preceding Psalm closed. It is also a Maschil Psalm and a traditional view claims Solomon as the author. And how the critics have laboured, without success, to explain away its Messianic meaning! The Jews have borne witness to this fact. The Chaldean Targum paraphrases verse 2 by saying, “T

XLV. A ROYAL MARRIAGE SONG. This Ps. owes its place in the Canon to that allegorical interpretation which has been accepted by the Synagogue and the Church, the Messiah being the bridegroom and Israel the bride. The friends of the bride are the convert nations who bring tributary gifts. But any such theory is untenable, (_a_) The friends of the bride in Psalms 45:14 are clearly distinguished from the nations in Psalms 45:12. (_b_) The bride is urged to forget her people and her father's house, whereas Israel is exhorted by the prophets to remember her Maker and her origin, (_c_) The king is said to desire the beauty of the bride, while on the contrary the prophetic religion teaches that Israel must first be united to God and the Messiah: then and then only does she become beautiful. We