Verse-by-Verse Bible Commentary
Psalms 45:3

Clarke's Commentary

Verse Psalms 45:3. Gird thy sword upon thy thigh, O most mighty — This clause should be translated, O hero, gird thy sword upon thy thigh! This, I think, cannot be spoken of Solomon. He was not a warlike prince: he never did any feats of arms. It has been said he would have been a warrior, if he had had enemies; it might have been so: but the words more properly apply to Christ, who is King of kings, and Lord of lords; whose sword with two edges, proceeding from his mouth, cuts all his adversaries to pieces.

With thy glory and thy majesty. — Be as war-like as thou art glorious and majestic. Solomon's court was splendid, and his person was majestic. These words may be well said of him. But the majesty and glory of Christ are above all: he is higher than all the kings of the earth; and has a name above every name; and at it every knee shall bend, and every tongue confess.

Bridgeway Bible Commentary

Psalms 45:0 A royal wedding song

This song was written to be sung at the wedding of some Israelite king. The anticipation of such an occasion causes the writer’s heart to overflow with joy (1).
First the writer addresses his comments to the king. Handsome in appearance, gracious in speech and strong in purpose, this one has been supremely blessed by God to fight for truth and justice (2-5). Since he is God’s representative, the king will have an enduring kingdom. Since he fights for all that is right, God has given him honour and glory above all others (6-7). The writer sees this honour and glory reflected in the splendour of the wedding ceremony - the king’s magnificent robes, the music being played in the ivory-decorated palace, the attendant princesses from many countries, and the presence of the queen mother (8-9).
The writer then addresses his comments to the queen. She is reminded to transfer her loyalty from her former family to the king, and is assured that he will return her love. People of subject nations will bring her gifts (10-12). The psalmist describes the majestic beauty of her bridal robes and the joyous scene as her bridesmaids and musical attendants lead her to the king (13-15). The king is then addressed again. He is given the assurance that he will have a line of royal descendants more glorious than that of his ancestors, so that his name will be honoured for ever (16-17).

As in most ceremonial songs, the words of this psalm are extravagant when applied to the Israelite king. But the same words, when applied to the King of kings, are scarcely enough to begin to describe his glory and power (cf. Hebrews 1:8-9; Revelation 19:6-9).

Coffman's Commentaries on the Bible

"Gird thy sword upon thy thigh, O mighty one, Thy glory and thy majesty. And in thy majesty ride on prosperously, Because of truth and meekness and righteousness: And thy right hand shall teach thee terrible things. Thine arrows are sharp: The peoples shall fall under thee; They are in the heart of the king's enemies."

These verses depict the coming of the Son of God at the end of the age, who will at that time judge the world in righteousness, and receive unto himself his glorious Bride the Church. According to the New Testament, The Marriage Supper of the Lamb, the Final Judgment, the Assignment of both the Righteous and the Wicked to their eternal Destinies - all these things are to be simultaneous events at the time of the Second Advent.

"The sword… thy glory and thy majesty" According to Rawlinson, the sword of the Lord here is actually called the "glory and majesty" of Him. A similar vision of the Christ coming upon the world for judgment is found in Rev. 19:22ff.

"Terrible things" This harmonizes with the Biblical view that the coming of Christ in judgment will be a time of "mourning" for "all the tribes of the earth" (Revelation 1:7).

"The peoples shall fall under thee" The vast majority of mankind living at the time of the Second Advent will be destroyed, according to God's Word (See Matthew 7:13-14; Revelation 6:14 ff, etc.); and we believe the tremendous scope of this passage equates it with conditions in the Final Judgment. Note the plural of "peoples" making it a reference to vast populations.

Barnes' Notes on the Whole Bible

Gird thy sword upon thy thigh - That is, Arm or prepare thyself for battle and conquest. The Messiah is introduced here as a conquering king; as about to go forward to subdue the nations to himself; as about to set up a permanent kingdom.

O most mighty - That is, Hero; Warrior; Conqueror.

With thy glory and thy majesty - With the glory and majesty appropriate to thee; or which properly belong to thee. This is at the same time the expression of a wish on the part of the author of the psalm, and a prophetic description. The psalmist desired that he would thus go forth to the conquest of the world; and saw that he would do it. Compare Psalms 45:5-6. It is needless to remark that this is easily and naturally applicable to the Messiah - the Lord Jesus - as going forth for the subjugation of the world to the authority of God. Compare 1 Corinthians 15:25, 1 Corinthians 15:28. See also, in reference to the figure used here, Isaiah 49:2; Hebrews 4:12; Revelation 1:16; Revelation 19:15.

Calvin's Commentary on the Bible

3.Gird thy sword upon thy thigh. Here Solomon is praised as well for his warlike valor, which strikes terror into ]his enemies, as for his virtues which give him authority among his subjects, and secure him their reverence. On the one hand, no king will be able to preserve and defend his subjects, unless he is formidable to his enemies; and, on the other hand, it will be to little purpose to make war boldly upon foreign realms, if the internal state of his own kingdom is not established and regulated in uprightness and justice. Accordingly, the inspired writer says, that the sword with which he will be girded will be, in the first place, a token of warlike prowess to repel and rout his enemies; and, secondly, of authority also, that he might not be held in contempt among his own subjects. He adds, at the same time, that the glory which he will obtain will not be a merely transient thing, like the pomp and vain-glory of kings, which soon decay, but will be of lasting duration, and will greatly increase.

He then comes to speak of the virtues which flourish most in a time of peace, and which, by an appropriate similitude, he shows to be the true means of adding strength and prosperity to a kingdom. At first sight, indeed, it seems to be a strange and inelegant mode of expression, to speak of riding upon truth, meekness, and righteousness, (verse 4;) but, as I have said, he very suitably compares these virtues to chariots, in which the king is conspicuously borne aloft with great majesty. These virtues he opposes not only to the vain pomp and parade in which earthly kings proudly boast; but also to the vices and corruptions by which they endeavor most commonly to acquire authority and renown. Solomon himself

“Mercy and truth preserve the king;
and his throne is upholden by mercy.”— Proverbs 20:28

But, on the contrary, when worldly kings desire to enlarge their dominions, and to increase their power, ambition, pride, fierceness, cruelty, exactions, rapine, and violence, are the horses and chariots which they employ to accomplish their ends; and, therefore, it is not to be wondered at if God should very often cast them down, when thus elated with pride and vain-glory, from their tottering and decayed thrones. For kings, then, to cultivate faithfulness and justice, and to temper their government with mercy and kindness, is the true and solid foundation of kingdoms. The latter clause of the verse intimates, that every thing which Solomon undertakes shall prosper, provided he combine with warlike courage the qualities of justice and mercy. Kings who are carried headlong with a blind and violent impulse, may for a time spread terror and consternation around them; but they soon fall by the force of their own efforts. Due moderation, therefore, and uniform self-restraint, are the best means for making the hands of the valiant to be feared and dreaded.

Smith's Bible Commentary

Psalms 45:1-17

The forty-fifth psalm is one of those beautiful psalms that refers to Christ, a Messianic psalm. The glorious king. But in this same psalm is seen the church, the bride of Jesus Christ. And so we have in Psalms 45:1-17 the beautiful mystery of Christ and the church. The King and His bride.

My heart is indicting a good matter: I speak of things which I have made touching the King: my tongue is the pen of a ready writer ( Psalms 45:1 ).

Describing the king,

Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. Gird thy sword upon thy thigh, O most Mighty, with thy glory and thy majesty. And in thy majesty ride prosperously, because of truth and meekness and righteousness; and thy right hand shall teach thee awesome things. Thine arrows are sharp in the heart of the King's enemies; whereby the people fall under thee. Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre ( Psalms 45:2-6 ).

Now in the book of Hebrews it acknowledges that this was written concerning Jesus Christ. And as the author of the book of Hebrews is seeking to show the superiority of Jesus Christ over the angels, he quotes this particular psalm, showing that God called Him God. For this psalm is inspired by God, and God in inspiring the psalm saying of Jesus Christ, "Thy throne, O God, is forever and ever." So in the New Testament there are those that would challenge the deity of Jesus Christ, saying that it isn't really a biblical doctrine. In spite of the fact that in the first chapter of John we read, "In the beginning was the Word, the Word was with God, and the Word was God. And the same was in the beginning with God, and all things were made by Him, and without Him was not anything made that was made."

In spite of the fact that Thomas, when Jesus said to him after the resurrection, "Thomas, you want to put your finger in My hand? Go ahead. You want to thrust your hand into My side? Go ahead. See if it isn't Me." And Thomas cried, "My Lord, and my God" ( John 20:28 ). In spite of the fact that Paul the Apostle called Him God, declaring that we look forward to the great appearing of our glorious God and Savior Jesus Christ. It is pointed out in the book of Hebrews that even God Himself called Him God. For the Lord said to Him, "Thy throne, O God, is forever and ever. The sceptre of Thy kingdom is a right sceptre." So, John, Paul, Thomas, all were willing to acknowledge Him as God, and even the Father willing to acknowledge Him as God is good enough for me. I don't need the Jehovah Witnesses to come along and say that He is not God. There is ample biblical proof.

So inasmuch as this is quoted concerning Christ in the New Testament, we know we are on good ground as seeing the King as Christ.

Thou lovest righteousness, you hate wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad. Kings' daughters were among thy honorable women: upon thy right hand did stand the queen in gold of Ophir ( Psalms 45:7-9 ).

The queen, of course, the church.

Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; So shall the King greatly desire thy beauty: for he is thy Lord; and worship thou him ( Psalms 45:10-11 ).

How beautiful. Speaking now of this intimate, beautiful relationship between Christ and His church. "Hearken, O daughter, consider, incline thine ear. Forget the world, thy father's house. For the King greatly desires thee, thy beauty. For He is thy Lord, worship Him."

And the daughter of Tyre shall be there with a gift; even the rich among the people shall entreat thy favor. The King's daughter is all glorious within: her clothing is of wrought gold. She shall be brought unto the King in raiment of needlework: the virgins her companions that follow her shall be brought unto thee. With gladness and rejoicing shall they be brought: and they shall enter into the King's palace. Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth. I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever ( Psalms 45:12-17 ).

Much, much that is there to just go ahead and come back to this one and read it and meditate upon it. And just to see the beautiful picture of the bride of Christ. The glorious day when we are brought to Him. Unfolded for us in the book of Revelation, chapter 19. Invited. Now the other groups that will be there, outside of the church, the virgins, bringing their companions that follow, there's a lot there. "

Dr. Constable's Expository Notes

1. Praise for the bridegroom 45:1-9

Dr. Constable's Expository Notes

Psalms 45

This royal psalm glorified a king as he prepared for his wedding. The writer related the counsel that the bride had received as she anticipated the wedding. He then predicted that people would honor the king forever because of the descendants born to him. The psalmist also appears to have spoken prophetically of Christ (cf. Ephesians 5:32-33; Hebrews 1:8-9). [Note: Kidner, p. 170.]

"Psalms 45 is another example of a royal psalm which reflects the historical situation of ancient Israel, but which ultimately applies to Christ in that He is the one through whom the primary aspects of its idealistic portrayal of the Davidic ruler are fully realized." [Note: Chisholm, "A Theology . . .," p. 270.]

"Shoshannim" in the title means "lilies." This may have been a hymn tune. The meaning of "Maskil" is still unclear. "A song of love" (lit., NASB) probably means "a wedding song" (NIV).

Dr. Constable's Expository Notes

The writer called on his king to champion the cause of truth, humility, and righteousness. He encouraged him to pursue the enemies of justice and defeat them. He was confident that, with the weapons of righteousness, the king would gain many victories.

Gill's Exposition of the Whole Bible

Gird thy sword upon [thy] thigh, O [most] mighty,.... As Christ is, the mighty God, even the Almighty, and which appears by his works of creation and providence; by the redemption of his people; by his care and government of them; by succouring them under all their temptations and afflictions; by strengthening them for every service, duty, and suffering; by pleading their cause, and supplying their wants; by preserving them to his kingdom and glory; by raising them from the dead at the last day, and by introducing them into the possession of the heavenly inheritance. This mighty One is called upon to "gird [on his] sword": by which is meant either the sword of the Spirit, the word of God; which is sharp in convincing of sin, reproving for it, and threatening on account of it, as well as in refuting error and heresy; and a twoedged one, consisting of law and Gospel, and which Christ made use of to great purpose, against Satan in the wilderness, and against the Scribes and Pharisees; and which he will make further use of in the latter day, against the man of sin, and his followers: or else the power of Christ, which, as the Leader and Commander of his people, and the Captain of their salvation, is called upon to exert, by preparing to engage with, and by destroying his and their enemies; and which he did put forth when the year of the redeemed was come, which was the day of vengeance in his heart; when he combated with and destroyed Satan, and spoiled his principalities and powers; when he abolished death itself, and took away sin the sting of it, and the law, the strength of sin; overcame the world, and delivered his people from it, and out of the hand of every enemy. It is added,

with thy glory and thy majesty; which may be connected either with the phrase "and most mighty", and so be expressive of the glory and majesty of Christ, as the mighty God; or with his sword, as an emblem of his authority and majesty as a King, and may denote the glory of his Gospel and of his power; or may point at the end of his girding his sword upon his thigh, which was to show forth the glory of his majesty, or to obtain honour and glory: though the word "gird" may be supplied and repeated, and so make a distinct proposition, "gird with thy glory and thy majesty"; which was done when he was raised from the dead, and had glory given him; was crowned with it, and had the glory put upon him he had with his Father before the world was.

Henry's Complete Commentary on the Bible

To the chief musician upon Shoshannim, for the sons of Korah, Maschil. A song of loves.

      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.   2 Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever.   3 Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty.   4 And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things.   5 Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee.

      Some make Shoshannim, in the title, to signify an instrument of six strings; others take it in its primitive signification for lilies or roses, which probably were strewed, with other flowers, at nuptial solemnities; and then it is easily applicable to Christ who calls himself the rose of Sharon and the lily of the valleys,Song of Solomon 2:1. It is a song of loves, concerning the holy love that is between Christ and his church. It is a song of the well-beloved, the virgins, the companions of the bride (Psalms 45:14; Psalms 45:14), prepared to be sung by them. The virgin-company that attend the Lamb on Mount Zion are said to sing a new song,Revelation 14:3; Revelation 14:4.

      I. The preface (Psalms 45:1; Psalms 45:1) speaks, 1. The dignity of the subject. It is a good matter, and it is a pity that such a moving art as poetry should every be employed about a bad matter. It is touching the King, King Jesus, and his kingdom and government. Note, Those that speak of Christ speak of a good matter, no subject so noble, so copious, so fruitful, so profitable, and so well-becoming us; it is a shame that this good matter is not more the matter of our discourse. 2. The excellency of the management. This song was a confession with the mouth of faith in the heart concerning Christ and his church. (1.) The matter was well digested, as it well deserved: My heart is inditing it, which perhaps is meant of that Spirit of prophecy that dictated the psalm to David, that Spirit of Christ which was in the prophets, 1 Peter 1:11. But it is applicable to his devout meditations and affections in his heart, out of the abundance of which his mouth spoke. Things concerning Christ ought to be thought of by us with all possible seriousness, with fixedness of thought and a fire of holy love, especially when we are to speak of those things. We then speak best of Christ and divine things when we speak from the heart that which has warmed and affected us; and we should never be rash in speaking of the things of Christ, but weigh well beforehand what we have to say, lest we speak amiss. See Ecclesiastes 5:2. (2.) It was well expressed: I will speak of the things which I have made. He would express himself, [1.] With all possible clearness, as one that did himself understand and was affected with the things he spoke of. Not, "I will speak the things I have heard from others," that is speaking by rote; but, "the things which I have myself studied." Note, What God has wrought in our souls, as well as what he has wrought for them, we must declare to others, Psalms 66:16. [2.] With all possible cheerfulness, freedom, and fluency: "My tongue is as the pen of a ready writer, guided by my heart in every word as the pen is by the hand." We call the prophets the penmen of scripture, whereas really they were but the pen. The tongue of the most subtle disputant, and the most eloquent orator, is but the pen with which God writes what he pleases. Why should we quarrel with the pen if bitter things be written against us, or idolize the pen if it write in our favour? David not only spoke what he thought of Christ, but wrote it, that it might spread the further and last the longer. His tongue was as the pen of a ready writer, that lets nothing slip. When the heart is inditing a good matter it is a pity but the tongue should be as the pen of a ready writer, to leave it upon record.

      II. In these verses the Lord Jesus is represented,

      1. As most beautiful and amiable in himself. It is a marriage-song; and therefore the transcendent excellencies of Christ are represented by the beauty of the royal bridegroom (Psalms 45:2; Psalms 45:2): Thou art fairer than the children of men, than any of them. He proposed (Psalms 45:1; Psalms 45:1) to speak of the King, but immediately directs his speech to him. Those that have an admiration and affection for Christ love to go to him and tell him so. Thus we must profess our faith, that we see his beauty, and our love, that we are pleased with it: Thou are fair, thou art fairer than the children of men. Note, Jesus Christ is in himself, and in the eyes of all believers, more amiable and lovely than the children of men. The beauties of the Lord Jesus, as God, as Mediator, far surpass those of human nature in general and those which the most amiable and excellent of the children of men are endowed with; there is more in Christ to engage our love than there is or can be in any creature. Our beloved is more than another beloved. The beauties of this lower world, and its charms, are in danger of drawing away our hearts from Christ, and therefore we are concerned to understand how much he excels them all, and how much more worthy he is of our love.

      2. As the great favourite of heaven. He is fairer than the children of men, for God has done more for him than for any of the children of men, and all his kindness to the children of men is for his sake, and passes through his hands, through his mouth. (1.) He has grace, and he has it for us; Grace is poured into thy lips. By his word, his promise, his gospel, the good-will of God is made known to us and the good work of God is begun and carried on in us. He received all grace from God, all the endowments that were requisite to qualify him for his work and office as Mediator, that from his fulness we might receive, John 1:16. It was not only poured into his heart, for his own strength and encouragement, but poured into his lips, that by the words of his mouth in general, and the kisses of his mouth to particular believers, he might communicate both holiness and comfort. From this grace poured into his lips proceeded those gracious words which all admired, Luke 4:22. The gospel of grace is poured into his lips; for it began to be spoken by the Lord, and from him we receive it. He has the words of eternal life. The spirit of prophecy is put into thy lips; so the Chaldee. (2.) He has the blessing, and he has it for us. "Therefore, because thou art the great trustee of divine grace for the use and benefit of the children of men, therefore God has blessed thee for ever, has made thee an everlasting blessing, so as that in thee all the nations of the earth shall be blessed." Where God gives his grace he will give his blessing. We are blessed with spiritual blessings in Christ Jesus, Ephesians 1:3.

      3. As victorious over all his enemies. The royal bridegroom is a man of war, and his nuptials do not excuse him from the field of battle (as was allowed by the law, Deuteronomy 24:5); nay, they bring him to the field of battle, for he is to rescue his spouse by dint of sword out of her captivity, to conquer her, and to conquer for her, and then to marry her. Now we have here,

      (1.) His preparations for war (Psalms 45:3; Psalms 45:3): Gird thy sword upon thy thigh, O Most Mighty! The word of God is the sword of the Spirit. By the promises of that word, and the grace contained in those promises, souls are made willing to submit to Jesus Christ and become his loyal subjects; by the threatenings of that word, and the judgments executed according to them, those that stand it out against Christ will, in due time, be brought down and ruined. By the gospel of Christ many Jews and Gentiles were converted, and, at length, the Jewish nation was destroyed, according to the predictions of it, for their implacable enmity to it; and paganism was quite abolished. The sword here girt on Christ's thigh is the same which is said to proceed out of his mouth,Revelation 19:15. When the gospel was sent fort to be preached to all nations, then our Redeemer girded his sword upon his thigh.

      (2.) His expedition to this holy war: He goes forth with his glory and his majesty, as a great king takes the field with abundance of pomp and magnificence--his sword, his glory, and majesty. In his gospel he appears transcendently great and excellent, bright and blessed, in the honour and majesty which the Father had laid upon him. Christ, both in his person and in his gospel, had nothing of external glory or majesty, nothing to charm men (for he had no form nor comeliness), nothing to awe men, for he took upon him the form of a servant; it was all spiritual glory, spiritual majesty. There is so much grace, and therefore glory, in that word, He that believes shall be saved, so much terror, and therefore majesty, in that word, He that believes shall not be damned, that we may well say, in the chariot of that gospel, which these words are the sum of, the Redeemer rides forth in glory and majesty. In thy majesty ride prosperously,Psalms 45:4; Psalms 45:4. Prosper thou; ride thou. This speaks the promise of his Father, that he should prosper according to the good pleasure of the Lord, that he should divide the spoil with the strong, in recompence of his sufferings. Those cannot but prosper to whom God says, Prosper, Isaiah 52:10-12. And it denotes the good wishes of his friends, praying that he may prosper in the conversion of souls to him, and the destruction of all the powers of darkness that rebel against him. "Thy kingdom come; Go on and prosper."

      (3.) The glorious cause in which he is engaged--because of truth, and meekness, and righteousness, which were, in a manner, sunk and lost among men, and which Christ came to retrieve and rescue. [1.] The gospel itself is truth, meekness, and righteousness; it commands by the power of truth and righteousness; for Christianity has these, incontestably, on its side, and yet it is to be promoted by meekness and gentleness, 1 Corinthians 4:12; 1 Corinthians 4:13; 2 Timothy 2:25. [2.] Christ appears in it in his truth, meekness, and righteousness, and these are his glory and majesty, and because of these he shall prosper. Men are brought to believe on him because he is true, to learn of him because he is meek, Matthew 11:29 (the gentleness of Christ is of mighty force, 2 Corinthians 10:1), and to submit to him because he is righteous and rules with equity. [3.] The gospel, as far as it prevails with men, sets up in their hearts truth, meekness, and righteousness, rectifies their mistakes by the light of truth, controls their passions by the power of meekness, and governs their hearts and lives by the laws of righteousness. Christ came, by setting up his kingdom among men, to restore those glories to a degenerate world, and to maintain the cause of those just and rightful rulers under him that by error, malice, and iniquity, had been deposed.

      (4.) The success of his expedition: "Thy right hand shall teach thee terrible things; thou shalt experience a wonderful divine power going along with thy gospel, to make it victorious, and the effects of it will be terrible things." [1.] In order to the conversion and reduction of souls to him, there are terrible things to be done; the heart must be pricked, conscience must be startled, and the terrors of the Lord must make way for his consolations. This is done by the right hand of Christ. The Comforter shall continue, John 16:8. [2.] In the conquest of the gates of hell and its supporters, in the destruction of Judaism and Paganism, terrible things will be done, which will make men's hearts fail them for fear (Luke 21:26) and great men and chief captains call to the rocks and mountains to fall on them,Revelation 6:15. The next verse describes these terrible things (Psalms 45:5; Psalms 45:5): Thy arrows are sharp in the heart of the king's enemies. First, Those that were by nature enemies are thus wounded, in order to their being subdued and reconciled. Convictions are like the arrows of the bow, which are sharp in the heart on which they fasten, and bring people to fall under Christ, in subjection to his laws and government. Those that thus fall on this stone shall by broken, Matthew 21:44. Secondly, Those that persist in their enmity are thus wounded, in order to their being ruined. The arrows of God's terrors are sharp in their hearts, whereby they shall fall under him, so as to be made his footstool, Psalms 110:1. Those that would not have him to reign over them shall be brought forth and slain before him (Luke 19:27); those that would not submit to his golden sceptre shall be broken to pieces by his iron rod.