Thy arrows are sharp: under thee shall people fall, into the hearts of the king’s enemies.

“Do you see the successful outcome of the war? The submission of those previously rebellious? The instruction? The catechesis? Their very fall and submission to him, you see, are for everyone the basis and foundation of their exaltation. In fact, having delivered them from their folly and empty conceit and from the demons' error, he subjected them to himself.”

“To whom again the blessed Paul in his Epistle to the Hebrews bears witness in these words: And of the Son he saith, thy throne, O God! is for ever and ever; the sceptre of uprightness is the sceptre of thy kingdom. Having said this concerning his divinity, he forthwith speaks of his humanity and says: Thou hast loved righteousness and hated iniquity, wherefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. For it is not his divinity which is anointed on account of his loving righteousness and hating iniquity, nor is it in any case anointed, nor has it another God [for fellow], for God exists by himself. But it is his humanity which is anointed with the oil of gladness (by which is meant, with the Holy Spirit) above its fellows—that is, above all the anointed. For his divinity has no other fellow, for God is one, the Father and the Son and the Holy Ghost, but the humanity of Christ has for its fellows all men, especially those who have been anointed. For by reason that the humanity of Christ was anointed above all others, since it was anointed with the Holy Spirit and with power, a distinction accorded to none of the others who were anointed, he used the words: Above all thy fellows. The whole psalm, moreover, he wrote with reference to Christ and the Church, speaking of the one as a royal bridegroom and of the other as a royal bride.”

“Your arrows are sharpened, etc., in the heart of the king’s enemies Heb. שְּׁנוּנִים, is aiguises in French, sharpened. This is a transposed verse. We find that the disciples are called arrows, as it is stated (above 127:4): “As arrows in the hand of a mighty man, so are the children of youth.” And Torah scholars who argue with each other about halachah are called enemies to each other for the time, as it is stated: “they will not be ashamed when they speak with the enemies in the gate.” nations shall fall under you As a reward for Torah, nations shall fall under Israel.”

“Above, the Psalmist set forth a prayer for the adversity of the kingdom and of the king; here he sets forth, as it were, the glory of the king and of the kingdom, from a divine benefit. And first he sets forth the divine benefit. Second, from this example he invites other nations to serve God, there: "all nations." Concerning the first he does two things. First he sets forth the glory of the king and the magnificence of the kingdom. Second he sets forth the peace of the kingdom, there, Psalm 45: "God is our refuge." This Psalm is called epithalamic. For it was the custom that at weddings certain songs were sung in praise of the bridegroom and the bride, and these are called epithalamic. The subject matter of this Psalm, then, concerns a certain betrothal of Christ and the Church, which indeed was first begun when the Son of God united to himself human nature in the virginal womb: Psalm 18: "and he himself, as a bridegroom coming forth from his chamber." Hence the subject matter of this Psalm and of the book called the Song of Songs is the same. The title is as follows: "unto the end, for them that shall be changed, for the sons of Core, for understanding, a canticle for the beloved." And it can be understood in two ways. In one way, so that the sense is supplied thus: this Psalm is leading us unto the end, Christ, for those who shall be changed, namely from the state of unbelief to Christ; hence it says, "instead of thy fathers," and so forth. So too this Psalm suits the Passion of Christ, that is, those who believe in the suffering Christ. And this is for understanding the mysteries of Christ and the Church. And not only a psalm, but also a canticle, "for the beloved," namely Christ: Matthew 3: "this is my beloved son." Jerome has it thus: "a victory song for the lilies of the sons of Core, a canticle for the most beloved." And what he says, "for the lilies," shows that this Psalm treats of the delights of the bridegroom and the bride. And this is signified by flowers, roses, and lilies: Song of Songs 2: "stay me up with flowers," and so forth. And this befits virgins, who are as it were lilies. This Psalm is divided into three parts. First is set the preamble of the canticle. Second is set the commendation of the bridegroom, there, "beautiful." Third is set the commendation of the bride, there, "hearken, O daughter." Concerning the first he does three things. First he sets forth the composition of the Psalm. Second, its end, there, "I give." Third he designates its author, there, "my tongue." The composition is designated when it says, "my heart hath uttered a good word." An eructation proceeds from too great a fullness, or repletion: in which it is signified that he speaks from an abundance of devotion and wisdom: Matthew 12: "out of the abundance of the heart the mouth speaketh." And it should be noted that the composition of this Psalm is attributed to the heart, out of whose great devotion it was composed; because he is not of those of whom it is said, Isaiah 29: "this people honoureth me with their lips, but their heart is far from me"; but with his heart he proclaims the praises of Christ: 1 Corinthians 14: "I will sing with the spirit, I will sing also with the understanding." This heart uttered a word, namely of this Psalm, which is good, because it is consoling; for it speaks of the mysteries of Christ and the Church: 1 Timothy 1: "a faithful saying, and no saying better than it"; Zechariah 1: "the Lord answered the angel that spoke in me good words, comfortable words." "I speak," that is, I proclaim, "my works to the king," that is, to the honor of the king Christ; Isaiah 32: "behold a king shall reign in justice"; as if to say: I sing this Psalm to the honor of Christ, to whom we owe all our works to be dedicated; Colossians 3: "all whatsoever you do in word or in work, do all in the name of Jesus Christ." "My tongue is the pen of a scribe." Here is set the author of the Psalm, who is the tongue; as if to say: let it not be understood that I made this of my own, but by the help of the Holy Spirit, who uses my tongue as a writer uses a pen. And therefore the principal author of this Psalm is the Holy Spirit: 2 Kings 23: "the spirit of the Lord hath spoken by me," as it were through an instrument; 2 Peter 1: "wisdom was not brought by the will of man, but by the Holy Spirit," and so forth. And whose pen is it? "Of a scribe writing swiftly," of the Holy Spirit who writes swiftly in the hearts of men. For those who seek wisdom by study, seek it by parts, and study even for a long time; but those who have it from the Holy Spirit receive it swiftly: Acts 2: "there came a sound from heaven suddenly," and so forth. Those who have knowledge through divine revelation are suddenly filled with wisdom, just as those were suddenly filled with the Holy Spirit: Psalm 147: "his word runneth swiftly"; Ecclesiastes 11: "it is easy in the eyes of God suddenly to make honorable the poor man." Or, "of one working swiftly," because "he spoke and they were made," Psalm 148. But the tongue can be referred to something else, namely, that he not only wished to say it, but first thought it in his heart, second spoke it with his mouth, and third wrote it; as if to say: he not only profited those present who hear, but also those to come: Isaiah 8: "take thee a great book, and write in it with a man's pen"; Habakkuk 2: "write the vision, and make it plain." This, then, is the literal exposition. But some say that these words are set forth for the commendation of Christ according to his divinity, as if they were the words of God the Father. But Augustine and Jerome do not approve this exposition; nevertheless Dionysius uses it in the second chapter of the Divine Names, where he introduces this word, "hath uttered," etc. And according to this exposition, he is commended by the Father in three ways. First his emanation is described. Second his power, there, "I speak." Third his operation, there, "my tongue." Concerning his emanation from the Father he sets down four things. First his natural procession, when he says, "hath uttered," which is a certain emanation from fullness; hence the procession of the Son from the Father is a divine eructation, because he proceeds from the fullness of the divine nature: John 3: "the Father loveth the Son," and so forth. Second, he sets the manner of the emanation, that it is not bodily, nor did it emanate from any other nature, but in the manner of a spiritual thing. "My heart," as if not from nothing, nor from another essence, but from my heart: Psalm 109: "from the womb before the day-star I begot thee." Third is set the property of the one proceeding, that, "the word": John 1: "in the beginning was the Word." Likewise the perfection of the one proceeding is set: that, "good," as having the full goodness of the divinity: Luke 18: "none is good but," and so forth. The power is shown when he says, "I speak," that is, through the Word I make, "all my works to the king," that is, to the honor of the king, namely the Son, who is one God with me: John 1: "all things were made by him." The proper operation is designated when he says, "my tongue is the pen of a scribe"; as if to say, that he himself is my tongue, is also the pen of a scribe. In sacred Scripture, operations are metaphorically designated by instruments or members which are the principles of operations; and thus by the tongue and the pen the operation of God is designated, fitting to the tongue and the pen. The operation of the tongue is that through it the wisdom of the heart is diffused to others; but through the pen it is designated that the wisdom which is in the heart is transferred into sensible matter, namely parchment. Now God both speaks and writes: he speaks, when he transfuses his wisdom into rational minds: Psalm 84: "I will hear what the Lord God will speak in me." And this is called the Word, because through it is all illumination: John 1: "and the life was the light of men." He writes, because he imprints the judgments of his wisdom on rational creatures: Romans 1: "the invisible things of God," and so forth; Ecclesiasticus 1: "God poured her out upon all his works." For just as one looking at a book knows the wisdom of the writer, so when we see creatures, we know the wisdom of God. The pen, therefore, is the Word of God. "Thou art beautiful above the sons of men." Having set forth the preamble according to one sense, or the divinity of Christ according to another; here is set the commendation of Christ according to his humanity. And because he said, "I speak my works to the king," he commends Christ according to the likeness of a king, namely David, from four things: namely from gracefulness, from warlike power, from judicial authority, and from a multitude of delights. The second part, there, "gird thyself." The third, there, "thy throne." The fourth, there, "myrrh." Concerning the first he does two things. First he describes the gracefulness of the king. Second the cause or effect, there, "therefore." Note that two senses chiefly flourish in man, namely sight and hearing: hence by these two someone appears graceful; by beauty to sight, by gracious speech to hearing. Hence these two were especially in Christ: hence Song of Songs 2: "show me thy face, let thy voice sound in my ears: for thy voice is sweet, and thy face comely." For he was both beautiful and eloquent in the things that befitted his eloquence. As to the first he says, "beautiful in form." And note a fourfold beauty in Christ. One according to the divine form. Philippians 2: "who being in the form of God." And according to this he was beautiful above the sons of men: for all others have grace only by overflow and participation; but he by himself and fully: Colossians 2: "in him dwelleth all the fullness of the Godhead corporeally"; Hebrews 1: "being the brightness of his glory, and the figure of his substance"; Wisdom 7: "she is the brightness of eternal light, and the unspotted mirror of the majesty of God." Another is the beauty of justice and truth: Jeremiah 31: "the Lord bless thee, the beauty of justice"; John 1: "full of grace and truth." Another is the beauty of honest conversation, and of this, 1 Peter, last chapter: "made a pattern of the flock." And in this form he was beautiful above the sons of men, because his manner of life was more honest and virtuous than anyone's: 1 Peter 2: "who did no sin, neither was guile found in his mouth." Augustine, in the original: "to us who behold him, beautiful everywhere: beautiful in the hands of his parents, beautiful in miracles, beautiful in the scourges, beautiful laying down his soul, beautiful on the gibbet, beautiful on the wood, beautiful in heaven." The fourth is the beauty of the body: and this too was in Christ. Song of Songs 1: "behold thou art fair, my beloved." But was he beautiful above the sons of men according to this beauty? It seems not: because Isaiah 53 says: "we have seen him and there was no beauty in him nor comeliness." Likewise it is proved by reason that Christ willed to have poverty, and not to use riches, in order to teach that they should be despised. But just as these things are to be despised, so also bodily beauty: Proverbs, last chapter: "favor is deceitful and beauty is vain." I answer. It must be said that beauty, health, and the like, are said in a certain respect to something: because a certain tempering of the humors produces health in a boy, which does not in an old man; and there is a certain health for a lion which is death for a man. Hence health is a proportion of the humors in comparison to such a nature. And likewise beauty consists in the proportion of members and colors. And therefore one thing's beauty is one thing, another's another: and thus Christ had this beauty according as it befitted the state and reverence of his condition. It should not, therefore, be understood that Christ had blond hair, or was ruddy, because this would not have befitted him; but he had that bodily beauty in the highest degree which pertained to the state and reverence and gracefulness of appearance: so that a certain divine radiance shone in his countenance, so that all revered him, as Augustine says. To the first it must be said that the prophet wished to express the contempt of Christ in the Passion, in which the form of his body was deformed by the multitude of afflictions. To the other it must be said, that those riches and beauties are to be despised of which we make bad use. He was also graceful in speech; hence he says, "grace is poured abroad in thy lips": Ecclesiastes 6: "a pleasant tongue will abound in a good man." And his gracious word. For three reasons, on account of the things one says, is one's word reckoned gracious: namely when he says the things that please and are useful; thus the word of Christ was gracious, because he imposed light burdens and promised rest: Matthew 11: "come to me all you that labor and are burdened, and I will refresh you"; John 6: "Lord, to whom shall we go? Thou hast the words of eternal life." Likewise someone has a gracious word on account of an orderly and fervent manner of uttering; and thus Christ had an orderly and fervent manner in speaking: Psalm 118: "thy word is fiery." Likewise someone is said to have a gracious word on account of efficacy in persuading: thus too Christ had it: Matthew 7: "he was teaching in the temple as one having power." And therefore Luke 21 says that all the people came early in the morning to him, that is, came to him early, in the temple to hear him. And John 7: "never did man speak like this man." "Therefore hath God blessed thee for ever." Here is set either the cause or the effect. As has been said, to bless God signifies the effect of goodness, or the conferring of his benefit. God, then, conferred a twofold benefit on the man Christ. That of glory or of kingdom: and this is the reward of the merits of Christ: Philippians 2: "for which cause God also hath exalted him." And thus the word "therefore" denotes a meritorious cause: as if to say: because thou art beautiful in form, gracious in doctrine, therefore hath God blessed thee for ever, with the blessing of a spiritual kingdom: Genesis 22: "in thy seed shall all nations be blessed." The other is the benefit of grace: and thus the sense is: therefore hath God blessed thee for ever, so that thou mightest be beautiful, and grace might be poured abroad in thy lips. "Gird thy sword upon thy thigh." Here he is described as mighty in power. And first is set his warlike power. Second his advance in the war, there, "proceed prosperously." Third the effect, there, "and thy right hand shall conduct thee." Warlike power consists in natural fortitude and the preparation of arms. First, then, he sets down the strong preparation of arms, when he says, "gird thy sword," according to another reading it says, "upon thy thigh most mighty." Here the power of arms is designated: Song of Songs 3: "every man's sword upon his thigh." But according to the Gloss, to be girded is one thing, because those who are girded are prepared for war, namely soldiers. 1 Maccabees 3: "gird yourselves, and be valiant men, and be ready in the morning, for it is better for us to die in battle, and so forth.," and so forth. To be begirded is another thing, because those are begirded who are prepared to serve: Luke 12: "he will gird himself, and make them sit down to meat," and so forth. To be ungirded another, because those are ungirded who are prepared to walk: Ecclesiasticus 36: "a thief girded up leaping out of the city." To be discinct is another, because those are discinct who go to rest: 3 Kings 20: "let not him that is girded boast himself as he that ungirdeth." The sword of Christ is his doctrine. Of this sword we read, Ephesians, last chapter: "the sword of the spirit, which is the word of God." With this sword Christ brought division into this world, that good things might be discerned from evil: Matthew 10: "I came not to send peace, but the sword." This sword is sharp on both sides, as Apocalypse 1 testifies, because he instructed concerning things eternal and temporal. And it is upon the thigh, because he used the instrument of humanity for the word of doctrine: Isaiah 52: "I myself who spoke, behold I am here." "Most mighty." Here his power or natural might is shown: 1 Kings 2: "there is none strong like our God"; Job 9: "if strength be sought, he is most strong." "In thy comeliness." According to Jerome and the Hebrews, what is said, "in comeliness," is joined with what is said, "most mighty," and it is all under one verse, and so it is read one way in the Gloss; and if it be joined thus with "most mighty," the sense is: thou, O Christ, art most mighty, in thy comeliness, namely of humanity, according to which he is also greatest in power: Song of Songs 5: "his form is as Lebanon." "And in thy beauty," namely of divinity: Wisdom 13: "with whose beauty, if they, being delighted, took them to be gods; let them know how much the Lord of them is more beautiful than these." Or, thou art most mighty, "in thy comeliness," that is, in thy beauteous comeliness. Hence Jerome has, "in thy praise," because from this thou art praiseworthy and glorious, because thou art armed and strong. "Proceed prosperously." Above, the Psalmist, for the commendation of Christ, set down the fortitude and the equipment of the king; here he treats of his advance: and concerning this he does two things. First he sets forth the advance of the king. Second its cause, there, "because of truth." Concerning the first, it should be known that in place of these three things which are here set down, namely, "attend," "proceed prosperously," and "reign," in Jerome's Psalm there is only one, "ascend prosperously." In the ascent the advance is designated: Jeremiah 49: "the lion is come up, and the pride of the Jordan to strong beauty." Hence it is clear that these things pertain to a certain perfection and ascent. In the ascent of one going to war there are three things: beginning, middle, and end. The beginning ought to be diligent and discreet consideration: Proverbs 24: "war is begun with due disposition"; and Luke 14 says that the king about to go to war first, and so forth. Hence, "attend," that is, consider diligently. But in Christ, to attend designates the disposition of his mercy by which he attends to the salvation of the human race: Psalm 37: "attend unto my help." The middle is a prosperous advance. Now the advance of Christ is understood in two ways. In one way, according as he proceeded from the womb of the Virgin in his birth: Psalm 18: "as a bridegroom coming out of his bride chamber." And this was a prosperous advance, because he was born without sin, and did not take away his mother's virginity, nor did he bring her pain. In another way, according as he advanced from one man to converting another man, this one and that one. And in this he was prosperous, because he at length arrived at the conversion of the whole world: Isaiah 55: "he shall do all that I please, and shall prosper in the things for which I sent him"; Psalm 117: "O Lord, prosper thou well." What he says, "attend," can be joined with what he says, "in thy comeliness"; as if to say, then, beautifully by the power of humanity, etc., and by the beauty of divinity, attend. His end is his kingdom: Psalm 46: "God shall reign over all nations." His end is that he might reign through faith in the hearts of all: Luke 1: "and he shall reign in the house of Jacob." And therefore he says, "and reign." The cause of the advance is "because of truth." And this either as a dispositive or as a final cause. If the word "because" be first said according as it is a dispositive cause, according to what is had in Jerome, "because of the word of truth and the meekness of justice," it should be noted that two things are necessary for a king to act prosperously. First, that he be believed: because if nothing were believed of him, and he believed others, he could do no more than one man: Proverbs 17: "eloquent words do not become a fool." Second, that he be loved; because if he is not loved, he cannot prosper in his kingdom nor in his affairs: and this meekness and clemency of the king brings about: Ecclesiasticus 3: "my son, do thy works in meekness." And so these two dispose the king to prosperity: Proverbs 20: "mercy and truth preserve the king"; Psalm 36: "the meek shall inherit the land." But according to our text, in order that the king may be able to prosper in his affairs, he ought to have three things: namely truth, meekness, and justice. And these three made Christ prosper: because he was truthful in teaching, meek in suffering, just in acting. Of the first, Matthew 22: "we know that thou art true," and so forth. Of the second, 1 Peter 2: "when he suffered, he threatened not"; Jeremiah 11: "I was as a meek lamb," and so forth. Of the third, because in nothing did he depart from justice: Psalm 144: "the Lord is faithful in all his words." But if the word "because" designates a final cause, then the sense is: "attend, proceed prosperously, and reign," that is, that thou mayest work truth. Now Christ worked truth in two ways: namely by fulfilling the promises, and by fulfilling the figures: Romans 15: "now I say that Christ Jesus was minister of the circumcision, to confirm the promises of the fathers"; 2 Corinthians 1: "for all the promises of God are in him." And again for the sake of instilling meekness in the disciples: Matthew 11: "learn of me," and so forth. Likewise, "reign," because of justice: John 5: "the Father hath given all judgment to the Son." "And thy right hand shall conduct thee wonderfully." Here is the manner of the determinate advance. "Proceed prosperously." And how? "Thy right hand shall conduct thee." And he speaks by way of likeness to a warrior, who, if he has an enemy against him, is told that his own hand must make the way for him, and thus by fighting he will get through; as if to say: proceed, if thy right hand make thee a way. And this "wonderfully," because all will wonder. Jerome has: "thy right hand shall teach thee," that is, while thou doest great deeds, thy hand will show thee to be wonderful. Yet in another Psalm it is had, "thy hand shall conduct thee." But it must be said that this text is not contrary to that, because Christ is God and man. And therefore, according as he is God, his right hand is the same as the Father's. And his right hand conducted Christ wonderfully in the assault of his enemies: Exodus 15: "thy right hand, O Lord, is magnified in power, thy right hand, O Lord, hath slain the enemy." And in the working of miracles by the power of his divinity. Hence he prepared for himself a way in the hearts of men: Psalm 117: "the right hand of the Lord hath wrought strength." And if we consider the way, it is wonderful. Esther 13: "for thou art indeed exceedingly wonderful, O Lord." Likewise it is called wonderful: Psalm 138: "thy works are wonderful." "Thy arrows are sharp"; as if to say: therefore he will prepare thee a way, because thy arrows are sharp. And here is set the power of the arms, and their effect. The arms of Christ are arrows, which are the words of Christ, which are called arrows for three reasons. First, because an arrow with its point penetrates even to the heart: Hosea 2: "I will lead her into the wilderness, and I will speak to her heart"; so the words of Christ: Hebrews 4: "the word of God is living and effectual, and more piercing than any two edged sword." Likewise an arrow moves swiftly: Wisdom 5: "the passage of life," and so forth. So the word of Christ suddenly filled the whole world, because almost throughout the whole world, before the destruction of Jerusalem, the word of Christ was spread abroad: Psalm 147: "his word runneth swiftly." Likewise an arrow reaches to what is far off; so too the word of Christ: Psalm 18: "their sound hath gone forth into all the earth." And thus the word of God is a sword, insofar as it wounded the Jews, who were converted to Christ who was near: on account of which it is said, "gird thy sword"; and it is also an arrow insofar as it reached to the distant gentiles, and they were converted to Christ: Ephesians 2: "he preached peace to you that were afar off, and peace to them that were nigh." "The people shall fall under thee." Here is set the effect of the divine word, which is the conversion of the people to God: hence, "the people," etc., that is, all shall run to thee: Philippians 2: "at the name of Jesus every knee should bow," and so forth. But what is it that is added, "in the hearts of the king's enemies"? This can be understood in two ways. In one way, so that it be joined with the first clause of this verse, "the people shall fall under thee," as an interposition: and thus the sense is: thy sharp arrows enter into the hearts of the king's enemies. Thy words are like arrows which pierce hearts, and so forth. And from this the people shall fall under thee. In another way, so that it be joined with this, "the people shall fall under thee"; and this "into the hearts," or "in the heart of the king's enemies," that is, of thee who art king. For some are subjected by force, as enemies are now subjected. And of this subjection he says he does not speak, but of the voluntary; and therefore he says, "into the hearts," as if to say, let hearts be subjected according to which they were enemies to Christ: Psalm 53: "I will freely sacrifice to thee." Or otherwise, "thy arrows are sharp, the people shall fall under thee into the hearts of the king's enemies": "the people," I say, who were enemies of the king, that is, of Christ; as if to say: those who were against the king, namely Christ, shall be subjected to him. And to the letter it happened thus: because the gentiles who strove to destroy the faith of Christ, now serve Christ: Isaiah 55: "behold thou shalt call a nation which thou knewest not"; Psalm 17: "a people which I knew not hath served me." "Thy throne, O God, is for ever and ever." Above, the Psalmist commended Christ from gracefulness and warlike power; here he commends him from judicial power. And first he describes his judicial power. Second the execution of that power, there, "the scepter of thy kingdom is a scepter of uprightness." Third the reason, there, "therefore hath anointed thee." He says, then, "thy throne, O God." By the throne in Scripture judicial power is designated: Psalm 121: "for there were set thrones in judgment." Now judicial power befits or belongs to Christ: John 5: "the Father hath given all judgment to the Son"; and therefore by the throne of Christ his power is understood. Matthew 19: "in the regeneration, when the Son of man shall sit," and so forth. But prelates and kings too have this judicial power, but as ministers: Wisdom 6: "whereas you were ministers of his kingdom, you have not judged rightly." But Christ has it as the principal judge, and as true God; and therefore he says, "thy throne, O God": for vengeance belongs to the Lord; and here he speaks expressly of Christ, because he directs his speech to him. Of this, Apocalypse 3: "to him that shall overcome, I will give to sit in my throne: as I also have overcome, and have sat down in the throne"; Isaiah 6: "I saw the Lord sitting upon a throne." Likewise, one judicial power is temporal, another perpetual: and such is the power of the Son of God; hence he says, "for ever and ever," because his judgment concerns things eternal: Daniel 7: "his power is an everlasting power." Thus, then, he describes the power, dignity, and eternity of God. Consequently he treats of the execution of the power, when he says, "the scepter of thy kingdom is a scepter of uprightness." And first is set the execution of the power. Second, its exposition. For it is necessary that the king restrain crimes: because, as the Philosopher says, if the minds of men were so ordered by God that they would obey a paternal admonition, kings and judges would not be necessary; hence, that the restless may be corrected, kings are necessary, hence they have the scepter: Proverbs 22: "folly is bound up in the neck of a boy, and the rod of correction shall drive it away." But he has the rod to coerce enemies: Psalm 2: "thou shalt rule them with a rod of iron, and like a vessel, and so forth," and so forth. Likewise for governing subjects: Micah, last chapter: "feed thy people with thy rod"; and therefore it is said, "the scepter of thy kingdom is a scepter of uprightness," that is, for leading the people in the right way, because this is the end of the law and of governance, that they not flay them, but make them virtuous: and this is the end of politics, and this befits Christ: Psalm 24: "direct me in thy truth, and teach me." But this direction consists in that man forsake evil and cleave to good: Isaiah 30: "this is the way, walk ye in it, and go not aside neither to the right hand nor to the left hand," that is, neither by excess nor by defect; and therefore he says, "thou hast loved justice." Likewise he ought to hate iniquity, because if he does not love justice, he does not lead to good: and Christ did this most of all, because "the Lord is just and hath loved justice." Likewise, if men do not hate iniquity, they do not punish it; and because Christ most of all hates iniquity, therefore he punishes the wicked. "Therefore hath God, thy God, anointed thee." Here is set either the final or the effective cause; as if to say: therefore hast thou wrought justice, that God might anoint thee. But did Christ merit this anointing? No, but he merited the manifestation of this anointing. And in Scripture something is said to come to be, when it becomes known. And Christ, through his Passion, merited exaltation in the faith of all peoples. And thus the text, "therefore," designates a final cause. But if it be an effective cause, it will be understood thus; as if to say: that thy throne, and thy rod, etc., therefore hath God anointed thee. In the Old Testament, priests and kings were anointed, as is clear of David, 1 Kings 16, and of Solomon, as is clear, 3 Kings 1. And prophets were anointed, as is clear of Elisha, who was anointed by Elijah, 3 Kings 19, and these things befit Christ, who was king: Luke 1: "he shall reign in the house of Jacob for ever." Likewise he was priest, who offered himself to God as a sacrifice, Ephesians 5. Likewise he was prophet, who foretold the way of salvation: Deuteronomy 18: "the Lord will raise up a prophet from among the sons of Israel." But how was he anointed? Not with visible oil, because "his kingdom is not of this world," John 18; likewise he did not exercise a material priesthood; and therefore he was not anointed with material oil, but with the oil of the Holy Spirit; and therefore he says, "with the oil of gladness." And the Holy Spirit is called oil: because as oil is preeminent above all liquids, so the Holy Spirit above all creatures: Genesis 1: "the spirit of the Lord moved over the waters," that is, it ought to be above all things in the hearts of men, because it is the love of God. Second, on account of its sweetness. Mercy and every sweetness of mind is from the Holy Spirit: 2 Corinthians 6: "in sweetness, in meekness, in the Holy Spirit." Third, because oil is diffusive, so the Holy Spirit is communicative: 2 Corinthians, last chapter: "the communication of the Holy Spirit be with you all, Amen"; Romans 5: "the charity of God is poured forth in your hearts by the Holy Spirit." Likewise oil is fuel for fire and heat, and the Holy Spirit fosters and nourishes the heat of love in us: Song of Songs, last chapter: "the lamps thereof are lamps of fire." Likewise oil illumines, and so does the Holy Spirit: Job 32: "the inspiration of the Almighty giveth understanding." But he says, "God, God." This word "God" is either of the nominative case, or of the vocative; and therefore in Latin it is doubtful: but not in Greek, because there one is the nominative case, and the other the vocative, for it says, "O God, thy God hath anointed thee with the oil of gladness." And it is given to be understood that he speaks of Christ, who is God, and cannot be anointed insofar as he is God, because insofar as he is God he cannot be advanced; and therefore something must be taken in Christ in which he is anointed, and this is his human nature. And according to this he has God, because according as he is God, he does not have God. And it is called the oil of gladness, because at the time of gladness the Orientals anointed themselves with oil: Isaiah 61: "the oil of joy for mourning." The Holy Spirit is the cause of joy: Romans 14: "and joy in the Holy Spirit"; Galatians 5: "charity, joy, peace": because the Holy Spirit cannot be in anyone without his rejoicing over the good and the hope of a future good; hence he says, "above thy fellows," because Christ was anointed above all other saints: John 1: "we saw him full of grace and truth." His fellows are said to be anointed, because whatever is had of that oil, that is, of the grace of the Holy Spirit, is from the overflow of Christ: John 1: "of his fullness we have all received"; Psalm 132: "like the ointment on the head," and so forth. "Myrrh and aloes." Here he treats of the delights of the king, and describes these delights from four things: from his garments, from his dwelling, from his ministry, and from his marriage. Of the first he says, "myrrh and gutta (drop) and cassia from thy garments." The garments of Christ can be twofold: namely his body: Isaiah 63: "why then is thy apparel red?" Likewise the garments of Christ are all the saints: Isaiah 49: "thou shalt be clothed with all these as with an ornament." And from these proceeds the odor of myrrh, aloes, and cassia, whether from the garment which is his body, or from the saints. Myrrh has bitterness; and thus if it be referred to the body of Christ, it signifies the bitterness of the Passion: Song of Songs 5: "his fingers," namely fixed to the wood, "full of the choicest myrrh." But if it be referred to the saints, it signifies penance: Ecclesiasticus 24: "as choice myrrh, I gave a sweet odor." Where we have "gutta" (drop/gum), the Greek has "aloes," the Hebrews, "stacte." Aloes is the juice of a certain herb, and something warm, and it avails against swellings; and it signifies humility, which humility was especially in Christ: Matthew 11: "learn of me, because I am meek," and so forth. Likewise it was also in the saints: Isaiah 66: "upon whom shall I look, but upon him that is poor and little, and of a contrite spirit, and that trembleth at my words?" Aloes is the sap of a herb; but it is not taken here thus, but for a certain wood, and is called aloes, which is fragrant. Stacte is the gum of myrrh, which is more beautiful than myrrh. And this is the same as myrrh as to odor. Cassia is threefold. There is a cassia which is like a reed; there is one which is the fruit of a tree, and of this he does not intend here, because it is not aromatic; but there is a certain cassia rod which is aromatic, and to this what is said here is referred. Or, according to the Gloss, there is a certain "cassia tree," which is born in watery places: and by this is signified the water of tears, or baptismal water; as if to say, the odor of all these proceeds from the saints, and from thy body: 2 Corinthians 2: "we are the good odor of Christ." From the second he says, "from the ivory houses"; as if to say: it also smells sweet from thy ivory houses, which smell sweet on account of these aromatics. The ancients' walls were of boards; among us they are of marble. And so among the Hebrews and Orientals, the walls were roofed with ivory: Amos 3: "the ivory houses shall perish." The house signifies the faithful: 1 Peter 2: "and yourselves as living stones be built up, spiritual houses," and so forth. "Ivory," cold on account of chastity: Song of Songs 5: "his belly as of ivory." Likewise white on account of purity, ruddy on account of chastity: Lamentations 4: "more ruddy than ancient ivory." From the third, "out of which the daughters of kings have delighted thee in thy honor"; as if to say: he is so delightful that he has the daughters of kings in his ministry; as if to say: thy garments have prepared for thee the daughters of kings who serve thee. To the letter: the daughters of earthly kings delight us to the honor of Christ, because they dedicated themselves to Christ, and died for Christ, and this, "in thy honor," that is, unto thy honor; as if, namely, not only of one king, but also the daughters of kings serve Christ. Or otherwise. The kings are the apostles: their sons are the faithful souls. Or the kings are the doctors: Apocalypse 5: "thou hast made us to our God a kingdom and priests." Their daughters are the Christian and faithful people: 1 Corinthians 4: "in Christ Jesus, by the gospel, I have begotten you." These are daughters in the honor of Christ, not in the honor of kings, namely Peter and Paul, but of Christ: 1 Corinthians 1: "we preach Christ crucified." These delighted him with these aromatics. "The queen stood." Above, the Psalmist praised Christ from gracefulness, from warlike power, and from delights; here he praises the same from the bride: whom he describes from four things: namely as to the presence of the bride, as to her dignity, as to her glory, and as to her adornment. The bride of Christ is the Church; the brides of kings are called queens: Esther 2: "this is Esther appointed queen." And this queen is the Church: 2 Corinthians 11: "I have espoused you to one husband, a chaste virgin, and so forth," and so forth. Her dignity is that she is queen. She stood, always cleaving to God and joined to him. Hence the angels who are not sent are called those who stand by: Daniel 7: "thousands of thousands," and so forth; Psalm 5: "in the morning I will stand before thee," and so forth. Gregory says: "one sees through faith, is raised up through hope, is united through charity." The glory of this queen is the prerogative which she has, because, "on thy right hand," that is, among the more potent goods. Hence also the Son, insofar as he is among the more potent goods of the Father, according as he is man, is said to be at the right hand. Mark, last chapter: "the Lord Jesus indeed sitteth at the right hand of God." And these are better goods; but if spiritual things be compared to temporal, spiritual things are more potent. And this queen stood in spiritual things. Proverbs 3: "length of days is in her right hand." Likewise, if by the right hand good works be signified, these are more potent than sins. Proverbs 4: "the Lord knoweth the ways that are on the right hand." And in these this queen stood. The adornment is described when he says, "in gilded clothing." Jerome does not have, "surrounded with variety," nor do the Hebrews; but Jerome has, "in a gilded diadem." In the Hebrew, "in a mass of gold." And according to our text there is a twofold garment of the Church. One is the doctrine of the two testaments. Proverbs, last chapter: "all her domestics are clothed with double garments." And this garment is not gold alone, but gilded, because it is refulgent with divine wisdom, with which this doctrine is full. Yet it is "clothed round about with variety." And this can be referred to the diverse kinds of languages, or to a deeper manner of wisdom. The other garment is virtuous operation. Psalm 131: "her priests," and so forth. Now by gold, charity is signified. Genesis 2: "the gold of that land is very good." For charity is bright and ruddy. And therefore it is called gilded, because informed by charity. 1 Corinthians, last chapter: "let all your works be done in charity." Or, "clothed round about with variety," that is, with diverse works of the virtues; because some were golden through martyrdom, others rosy through the groans of penance. Colossians 3: "put ye on, as the elect of God, holy, and beloved, the bowels of mercy," and so forth. And all this can be expounded of the Blessed Virgin, who is queen and mother of the king, who stands above all choirs in gilded clothing, that is, gilded with divinity: not that she is God, but because she is the Mother of God. "Hearken, O daughter." Here the bride is commended in four ways: namely from her comeliness, from the excellence of her glory, there, "all her glory," from her fellowship, there, "shall be brought," and from her offspring, there, "instead of thy fathers." Concerning the first he does two things. First he sets how she acquires comeliness or gracefulness. Second he treats of that gracefulness itself, there, "and the king shall greatly desire." First, then, she is rendered attentive to the admonition; hence he says, "hearken, O daughter." He calls the future Church "daughter" for two reasons. One is, as it were David speaking in his own person: because just as insofar as we cleave to Christ, the son of Abraham, we are sons of Abraham; so too the sons of David, whose son is Christ. Or he speaks in the person of the apostles, from whom we are propagated in Christ Jesus through the gospel. He says, then: "hearken, O daughter." James 1: "let every man be swift to hear," namely the gospel, or the word of Christ. Luke 11: "blessed are they who hear the word of God." Or the Scripture of the prophets, that they may believe Christ. Isaiah 53: "who hath believed our report?" And, "see," through faith here, but in the future thou shalt see through vision. 1 Corinthians 13: "we see now," and so forth. Or, see Christ born. Baruch 3: "afterwards he was seen upon earth"; John 1: "we saw him full of grace and truth." "Incline thy ear," namely through humility, that thou mayest obey. Ecclesiasticus 6: "if thou wilt incline thy ear, thou shalt receive instruction." "Forget thy people." An imagined admonition, that this queen came to David or Solomon from a foreign people. And therefore she is admonished to be mindful of herself. And this befits the Church, which was called to Christ from a foreign people, whether of the Jews, or of the gentiles, because, according to Augustine: "no one can come to the new life of Christ, unless he repent of the old life," namely of sin. And therefore he says, "forget thy people." 1 Chronicles 16: "they passed from nation to nation, and from a kingdom to another people." "And thy father's house," namely of the devil. John 8: "you are of your father the devil." Ezekiel 16: "thy father was an Amorite." Or of sin, or of carnal affection. Genesis 41: "God hath made me forget all my labors, and my father's house." And this is signified, Deuteronomy 21, concerning the captive maiden, who must be shaved, and must weep for her father and mother as if dead. "And the king shall greatly desire thy beauty." Here he promises to the bride herself the gracefulness of the king. First, from the king; and this is of love. Second, from the people; and this is of honor, there, "thy countenance shall entreat." He promises, then, the love of the king, and shows the dignity of the king. He says, then: if thou forget thy people and thy father's house, from this thou wilt acquire spiritual comeliness. Psalm 25: "Lord, I have loved the beauty of thy house." And this comeliness is desired by the spiritual bridegroom; therefore he says, "and the king shall greatly desire thy beauty." And this comeliness is the beauty of justice. Jeremiah 31: "the Lord bless thee, the beauty of justice." "Shall desire," that is, will take delight in her. Isaiah 62: "because the Lord hath been well pleased with thee." And this is to be desired, because this king is great in power, in nature, in honor. The first he has because he is king, therefore he is lord. Psalm 99: "know ye that he is the Lord." The second, because he himself is God. Psalm 94: "for the Lord is a great God." The third, because they shall adore him, namely those far off, and all the peoples of the whole world. Psalm 85: "all the nations thou hast made shall come and adore before thee, O Lord." Zephaniah 2: "all the men of his own place shall adore him, all the islands of the nations." Likewise those near will adore him, because "the daughters of Tyre with gifts," because indeed Tyre is a neighbor of the promised land. Hence, "the daughters," that is, the inhabitants of that land, "shall entreat thy countenance," that is, shall be subjected to thee with gifts: because this was fulfilled when the Canaanite woman, going out from the borders of Tyre, came to Jesus; Matthew 15. Or, "all the rich among the people shall entreat thy countenance," that is, the men who are in Tyre. Tyre is interpreted "straits" or "anguish"; hence all who are in anguish shall entreat thee. To the letter, all came to Christ. Luke 4: "and when the sun was down, all they that had any sick with divers diseases," and so forth. Isaiah 26: "Lord, in distress they have sought thee, in the tribulation of murmuring thy instruction was with them." "And they shall offer gifts," that is, themselves. Or alms. Isaiah 19: "they shall make vows to the Lord, and perform them." "All the glory." Above, the Psalmist commended the bride from comeliness; here he commends her as to her glory, both intrinsically and extrinsically. He does the first when he says, "all her glory." The word "her" is superfluous; hence it is construed explicatively, "her, namely the king's daughter, from within": and this in three ways. First, because in interior conscience, not in exterior fame among men, as is the fame of sinners. 2 Corinthians 1: "our glory is this, the testimony of our conscience." Second, in interior justice, not in exterior observance, as in the Old Testament. Romans 2: "circumcision of the heart, not of the flesh; in the spirit, not in the letter; whose praise is not of men, but of God." Third, which is in eternal hope, which is internal; not in the hope of temporal things, which is external. Matthew 6: "take heed that you do not your justice before men: but when thou dost alms," and so forth. He does the second when he says, "in golden borders." By these borders the doctrine of the Church is understood, Exodus 28, where the Lord commands that on the borders of the priest's garment there be little bells, whose sound might be heard. By sound, then, doctrine is designated. Therefore in the doctrine of divine wisdom, which is designated by gold, there is great glory: and yet it is "clothed round about with variety," that is, adorned and clothed with other tongues, that is, various manners of teaching, yet they sound the same truth. Acts 2: "the apostles spoke with divers tongues," and so forth. Or otherwise, "in golden borders," and this refers to the interior cleanness and adornment of the virtues; "clothed round about," to the exterior; as if to say: all glory is from within; and these two are especially in the golden borders. And on account of this, the end of life is understood as to the whole Church, or as to the whole man, because borders are the extremities on a garment: and he does not say "gilded," but that they are "golden." For the Gloss says that those who shall be found at the end of the world will be perfect and holy. Likewise a man, so long as he is progressing, is as it were gilded; but when he shall be at the end, then he will be wholly filled with brightness. Proverbs 4: "the path of the just, as a shining light, goeth forwards and increaseth even to perfect day." And he says, "clothed round about with variety," externally, namely of diverse peoples, or of diverse graces and virtues. "They shall be brought." Here she is commended from fellowship: and concerning this he does three things. For first her fellowship is described; second, how one arrives at fellowship with her, there, "shall be brought"; third, when this fellowship, or rather where it terminates, there, "they shall be brought." Jerome has it otherwise, "all the glory of the king's daughter is from wrappings of gold, clothed." And here is a point; as if to say, she has a garment with golden wrappings. And afterward, "in variety with others," etc., "they shall be brought," and so forth. In the Hebrew otherwise, "the garments, on account of the enclosing of gold," that is, clothed round about. And afterward: "moreover with the embroidered ones, who are companions to her; they shall be brought, thus clothed." And he numbers two, virgins and companions. And if these be taken as the same, the sense is thus: virgins within, namely faithful souls not corrupted by sin; "shall be brought to the king," namely Christ who is king of kings. "Shall be brought," I say, because they will not come of themselves. John 6: "no man cometh to me," etc.: and therefore Song of Songs 1 says, "draw me after thee." But they shall be brought after her, namely the universal Church, because no one will come or be brought to Christ unless he follow the doctrine of the Church. Or, "after her," that is, after the Blessed Virgin, because to Christ her virgins will be brought, for the keeping of chastity, and for the exercise of the other virtues. And these are her companions, namely either of the Church, or of the Blessed Virgin, and these shall be brought. Of the former he says, "they shall be brought," because they will be converted to Christ more easily. Of the latter he says, "they shall be brought" (with more importunity), because they are drawn more urgently; 2 Timothy 4: "be instant in season, out of season." But if they be taken as diverse, then by virgins the perfect are understood; and these are brought as it were wishing to go of themselves. Psalm 104: "he brought forth his people with joy, and his chosen with gladness"; because they shall be brought "in gladness," interior, and "rejoicing," exterior. For they offered themselves voluntarily to Christ. Psalm 53: "I will freely sacrifice to thee." Or they shall be brought by the angels into heaven. Luke 16: "and it came to pass that he died," and so forth. And whither shall they be brought? "Into the temple of the king." Where it is clear that he speaks of the king Christ God, because he says "temple"; as if to say, that they themselves may be the temple of the king. 1 Corinthians 3: "the temple of God is holy, which you are." Or that in the temple of God they may contemplate, that is, that they may be free for God; for to this the fellowship of virgins is ordained, that they may be free for God. 1 Corinthians 7: "she that is married thinketh how she may please her husband; but she that is unmarried thinketh how she may please God." "Instead of thy fathers, sons are born to thee." Here he commends her from offspring. Concerning which he sets down four things: namely the origin of the offspring, its dignity, its office, and its fruit. He says, then, "instead of thy fathers, sons are born to thee." The sons of the primitive Church are the apostles and their successors. Sons are said to be born to the Church through the doctrine of Christ her bridegroom, and others through the doctrine of the apostles, and other sons of other preachers. And therefore it is not unfitting that the same be sons and fathers: because the apostles themselves are the fathers of those whom they converted. 1 Corinthians 4: "in Christ Jesus I have begotten you." Others too are fathers and sons. These sons, then, are born to the Church. Sons of the apostles, and other holy men and doctors. Or the good fathers were the prophets. Ecclesiasticus 44: "let us praise men of renown, and our fathers." And in place of these, sons are born to the Church who discharge their dignity; and thus the offspring and origin of the bride is clear. There follows the dignity: "thou shalt make them princes over all the earth," that is, taking first place, thou shalt take the first place. These, then, are called princes, because they first received the gifts of the Holy Spirit. Romans 8: "and not only they, but ourselves also, who have the first-fruits of the Spirit," at an earlier time, more abundantly than the rest, says the Gloss. Hence just as no woman is compared to the Blessed Virgin, so too no saint can be compared or made equal to the apostles. Likewise they are called princes, because they were and are governing the Churches. Likewise because they were, after Christ, our first teachers. Psalm 67: "princes went before," and so forth. These are to be loved. Judith 5: "your heart loveth the princes of Israel." Thou shalt make these princes, who are not constituted by themselves, but by Christ. John 15: "you have not chosen me, but I have chosen you," and so forth. Likewise other prelates are constituted through the Supreme Pontiff. Hebrews 5: "neither doth any man take the honor to himself." And not in some one part, but over all the earth. Psalm 18: "their sound hath gone forth into all the earth," and so forth. "And they are honored exceedingly," and so forth, Psalm 138. And this belongs especially to Peter and Paul; for Peter obtained the universal primacy of the Church. John 21: "feed my sheep." Paul, over the whole world, as regards the gentile nations. Isaiah 49: "I have given thee for a light to the gentiles, that thou mayest be my salvation even to the farthest part of the earth." And he himself says this too, Acts 13. "They shall remember thy name, O Lord." Here is set the office of the apostles, which is to preach the name of God. Mark, last chapter: "going into the whole world, preach the gospel to every creature"; and therefore he says, "they shall remember," that is, they will cause it to be remembered. "Thy name in every generation." As to place, because in every part of the world; and "generation," as to time, because "heaven and earth shall pass away," and so forth. Mark 13. Matthew, last chapter: "behold, I am with you," and so forth. "Therefore shall people," here is set the fruit, which is, that all peoples shall confess to thee, O Christ: and he says, "peoples," because not only one people, but all. Psalm 66: "let people confess to thee, O God: let all people give praise to thee." Philippians 2: "let every tongue confess," because, etc., "these shall confess to thee for ever." In Greek, "for ever" is the same as "for an age," or "aeon"; hence the Gloss: "for ever," namely of the present age, and "for ever and ever," that is, in the future. And this memory will endure for ever. Isaiah 35: "joy and gladness shall be obtained." Another reading has, "I will remember thy name," and so forth. And this is better: and then it is referred to the fruit of the apostles, and it will be the voice of the converted people; as if to say: I say that thou shalt make them princes: and I, the Christian people, will be mindful of thy name, and so forth: in which faith is designated, which is in the heart; and afterward praise, which is after faith. And this Psalm is sung on the feast of the Lord's Nativity on account of the praise of the bridegroom which is touched on here. Likewise it is sung on the feasts of the Virgin, on account of her praise which is touched on here. Of the first, there, "beautiful." Of the second, there, "the queen stood." Likewise it is sung on the feasts of virgins, because "they shall be brought." Likewise on the feasts of apostles, "instead of thy fathers."”

“We have here the royal bridegroom filling his throne with judgment and keeping his court with splendour. I. He here fills his throne with judgment. It is God the Father that says to the Son here, Thy throne, O God! is forever and ever, as appears Heb 1:8, Heb 1:9, where this is quoted to prove that he is God and has a more excellent name than the angels. The Mediator is God, else he neither would have been able to do the Mediator's work nor fit to wear the Mediator's crown. Concerning his government observe, 1. The eternity of it; it is for ever and ever. It shall continue on earth throughout all the ages of time, in despite of all the opposition of the gates of hell; and in the blessed fruits and consequences of it it shall last as long as the days of heaven, and run parallel with the line of eternity itself. Perhaps even then the glory of the Redeemer, and the blessedness of the redeemed, shall be in a continual infinite progression; for it is promised that not only of his government, but of the increase of his government and peace, there shall be no end (Isa 9:7); even when the kingdom shall be delivered up to God even the Father (Co1 15:24) the throne of the Redeemer will continue. 2. The equity of it: The sceptre of thy kingdom, the administration of thy government, is right, exactly according to the eternal counsel and will of God, which is the eternal rule and reason of good and evil. Whatever Christ does he does none of his subjects any wrong, but gives redress to those that do suffer wrong: He loves righteousness, and hates wickedness, Psa 45:7. He himself loves to do righteousness, and hates to do wickedness; and he loves those that do righteousness, and hates those that do wickedness. By the holiness of his life, the merit of his death, and the great design of his gospel, he has made it to appear that he loves righteousness (for by his example, his satisfaction, and his precepts, he has brought in an everlasting righteousness), and that he hates wickedness, for never did God's hatred of sin appear so conspicuously as it did in the sufferings of Christ. 3. The establishment and elevation of it: Therefore God, even thy God (Christ, as Mediator, called God his God, Joh 20:17, as commissioned by him, and the head of those that are taken into covenant with him), has anointed thee with the oil of gladness. Therefore, that is, (1.) "In order to this righteous government of thine, God has given thee his Spirit, that divine unction, to qualify thee for thy undertaking," Isa 61:1. 1. The Spirit of the Lord God is upon me, because he has anointed me. What God called him to he fitted him for, Isa 11:2. The Spirit is called the oil of gladness because of the delight wherewith Christ was filled in carrying on his undertaking. He was anointed with the Spirit above all his fellows, above all those that were anointed, whether priests or kings. (2.) "In recompence of what thou has done and suffered for the advancement of righteousness and the destruction of sin God has anointed thee with the oil of gladness, has brought thee to all the honours and all the joys of thy exalted state." Because he humbled himself, God has highly exalted him, Phi 2:8, Phi 2:9. His anointing him denotes the power and glory to which he is exalted; he is invested in all the dignities and authorities of the Messiah. And his anointing him with the oil of gladness denotes the joy that was set before him (so his exaltation is expressed, Heb 12:2) both in the light of his Father's countenance (Act 2:28) and in the success of his undertaking, which he shall see, and be satisfied, Isa 53:11. This he is anointed with above all his fellows, above all believers, who are his brethren, and who partake of the anointing - they by measure, he without measure. But the apostle brings it to prove his pre-eminence above the angels, Heb 1:4, Heb 1:9. The salvation of sinners is the joy of angels (Luk 15:10), but much more of the Son. II. He keeps his court with splendour and magnificence. 1. His robes of state, wherein he appears, are taken notice of, not for their pomp, which might strike an awe upon the spectator, but their pleasantness and the gratefulness of the odours with which they were perfumed (Psa 45:8): They smell of myrrh, aloes, and cassia (the oil of gladness with which he and his garments were anointed): these were some of the ingredients of the holy anointing oil which God appointed, the like to which was not to be made up for any common use (Exo 30:23, Exo 30:24), which was typical of the unction of the Spirit which Christ, the great high priest of our profession, received, and to which therefore there seems here to be a reference. It is the savour of these good ointments, his graces and comforts, that draws souls to him (Sol 1:3, Sol 1:4) and makes him precious to believers, Pe1 2:7. 2. His royal palaces are said to be ivory ones, such as were then reckoned most magnificent. We read of an ivory house that Ahab made, Kg1 22:39. The mansions of light above are the ivory palaces, whence all the joys both of Christ and believers come, and where they will be for ever in perfection; for by them he is made glad, and all that are his with him; for they shall enter into the joy of their Lord. 3. The beauties of his court shine very brightly. In public appearances at court, when the pomp of it is shown, nothing is supposed to contribute so much to it as the splendour of the ladies, which is alluded to here, Psa 45:9. (1.) Particular believers are here compared to the ladies at court, richly dressed in honour of the sovereign: Kings' daughters are among thy honourable women, whose looks, and mien, and ornaments, we may suppose, from the height of their extraction, to excel all others. All true believers are born from above; they are the children of the King of kings. These attend the throne of the Lord Jesus daily with their prayers and praises, which is really their honour, and he is pleased to reckon it his. The numbering of kings' daughters among his honourable women, or maids of honour, intimates that the kings whose daughters they were should be tributaries to him and dependents on him, and would therefore think it a preferment to their daughters to attend him. (2.) The church in general, constituted of these particular believers, is here compared to the queen herself - the queen-consort, whom, by an everlasting covenant, he hath betrothed to himself. She stands at his right hand, near to him, and receives honour from him, in the richest array, in gold of Ophir, in robes woven with golden thread or with a gold chain and other ornaments of gold. This is the bride, the Lamb's wife, whose graces, which are her ornaments, are compared to fine linen, clean and white (Rev 19:8), for their purity, here to gold of Ophir, for their costliness; for, as we owe our redemption, so we owe our adorning, not to corruptible things, but to the precious blood of the Son of God.”

“Thy throne, O God, is for ever and ever,.... This verse and Psa 45:7 are cited in Heb 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, Gen 41:40. And this his government is either general, over angels, good and bad, and over men, even wicked men, and over the greatest among men, the kings of the earth; or special, over his own church and people, and which is exercised by his Spirit and grace in them; by his word and ordinances among them; and which will be in a glorious manner in the latter day; and in heaven, though not in the same manner as now, and that to all eternity: for to this government duration for ever and ever is attributed; Christ will have no successor, he will die no more; nor can his government be subverted or taken out of his hands, or he be removed from his throne by any of his enemies, or by all of them; and though his kingdom will be delivered up to the Father, it will not cease, it is an everlasting one; the sceptre of thy kingdom is a right sceptre; meaning either the Gospel, which is the golden sceptre of mercy and grace, stretched out and held forth for the encouragement of sensible sinners; and is a sceptre of righteousness, as it directs to the righteousness of Christ for justification, and encourages works of righteousness to be done by men: or rather the righteous administration of Christ's government is meant, the sceptre being an emblem of dominion and government, Gen 49:10.”

“Fall. This seems to be placed too soon, in order to shew the rapidity of the conquest. (Calmet) — “Thy arrows are sharp, shot into the hearts,” &c. (Haydock) — Some explain in corde, (as the Hebrew, Septuagint, &c., read) of the voluntary submission of those who had formerly been enemies of the Messias. (St. Chrysostom, &c.) — “Thy sharp arrows, the people subject to thee, shall fall into,” &c. — Men are sometimes represented as arrows, Isaias xlix. 2. (Berthier)”

“(Heb.: 45:7-8) In order to avoid the addressing of the king with the word Elohim, Psa 45:6 has been interpreted, (1) "Thy throne of God is for ever and ever,", - a rendering which is grammatically possible, and, if it were intended to be expressed, must have been expressed thus (Nagelsbach, 64, g); (2) "Thy throne is God (= divine) for ever and ever;" but it cannot possibly be so expressed after the analogy of "the altar of wood = wooden" (cf. Psa 45:9), or "the time is showers of rain = rainy" (Ezr 10:13), since God is neither the substance of the throne, nor can the throne itself be regarded as a representation or figure of God: in this case the predicative Elohim would require to be taken as a genitive for אלהים כּסּא, which, however, cannot possibly be supported in Hebrew by any syntax, not even by Kg2 23:17, cf. Ges. 110, 2, b. Accordingly one might adopt the first mode of interpretation, which is also commended by the fact that the earthly throne of the theocratic king is actually called יהוה כסא in Ch1 29:23. But the sentence "thy throne of God is an everlasting one" sounds tautological, inasmuch as that which the predicate asserts is already implied in the subject; and we have still first of all to try whether אלהים cannot, with the lxx ὁ θρόνος σου, ὁ Θεὸς, εἰς αἰῶνα αἰῶνος, be taken as a vocative. Now, since before everything else God's throne is eternal (Psa 10:16; Lam 5:19), and a love of righteousness and a hatred of evil is also found elsewhere as a description of divine holiness (Psa 5:5; Psa 61:8), אלהים would be obliged to be regarded as addressed to God, if language addressed to the king did not follow with על־כּן. But might אלהים by any possibility be even addressed to the king who is here celebrated? It is certainly true that the custom with the Elohim-Psalms of using Elohim as of equal dignity with Jahve is not favourable to this supposition; but the following surpassing of the אלהים by אלהים אלהיך renders it possible. And since elsewhere earthly authorities are also called אלהים, Exo 21:6; Exo 22:7., Psa 82:1-8, cf. Psa 138:1, because they are God's representatives and the bearers of His image upon earth, so the king who is celebrated in this Psalm may be all the more readily styled Elohim, when in his heavenly beauty, his irresistible doxa or glory, and his divine holiness, he seems to the psalmist to be the perfected realization of the close relationship in which God has set David and his seed to Himself. He calls him אלהים, just as Isaiah calls the exalted royal child whom he exultingly salutes in Psa 9:1-6, אל־גּבּור. He gives him this name, because in the transparent exterior of his fair humanity he sees the glory and holiness of God as having attained a salutary of merciful conspicuousness among men. At the same time, however, he guards this calling of the king by the name Elohim against being misapprehended by immediately distinguishing the God, who stands above him, from the divine king by the words "Elohim, thy God," which, in the Korahitic Psalms, and in the Elohimic Psalms in general, is equivalent to Jahve, thy God" (Psa 43:4; 48:15; Psa 50:7); and the two words are accordingly united by Munach. (Note: The view that the Munach is here vicarius Tiphchae anterioris (Dachselt in his Biblia Accentuata) is erroneous, vid., Accentuationssystem, xviii. 4. It is the conjunctive to אלהיך, which, in Heidenheim and Baer, on the authority of the Codices, has Tiphcha anterior, not Athnach as in the editions heretofore published. The proper place for the Athnach would at first be by שׁשׁון; but according to Accentuationssystem, xix. 6, it cannot stand there.) Because the king's sceptre is a "sceptre of uprightness" (cf. Isa 11:4), because he loves righteousness and consequently (fut. consec.) hates iniquity, therefore God, his God, has anointed him with the oil of joy (Isa 61:3; cf. on the construction Amo 6:6) above his fellows. What is intended is not the anointing to his office (cf. Psa 89:21 with Act 10:38) as a dedication to a happy and prosperous reign, but that God has poured forth upon him, more especially on this his nuptial day, a superabundant joy, both outwardly and in his spirit, such as He has bestowed upon no other king upon the face of the earth. That he rises high above all those round about him is self-evident; but even among his fellows of royal station, kings like himself, he has no equal. It is a matter of question whether the writer of the Epistle to the Hebrews (Heb 1:8) has taken the first ὁ Θεὸς of the expression ὁ Θεὸς ὁ Θεὸς σου as a vocative. Apollinaris does not seem so to have understood him; for he renders it τοὔνεκά σοι Θεὸς αὐτὸς ἑὴν περίχηευεν ἀλοιφήν χηρίσας τερπωλῆς μετόχηοις παρὰ πάντας ἐλαίῳ, and the Greek expositors also take ὁ Θεὸς here as a nominative.”