Psalm 45:5

Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(5) Thine arrows.—Our version has transposed the clauses of this verse. The original is more vivid.

“Thine arrows are sharpened—

The people under Thee fall—

Against the heart of the king’s enemies.”

The poet actually sees the battle raging before him.

Benson Commentary

Psalm 45:5. Thine arrows are sharp, &c. — The allusion to an earthly conqueror is still continued. The arrows mean the same with the sword, both denoting the instruments wherewith he conquers his enemies; which are the truths, precepts, threatenings, promises, &c., of his word. These, when accompanied by the influences of the Holy Spirit, are sharp and powerful, and pierce the hearts of men with conviction of sin, shame, and sorrow, producing frequently terror, dismay, and exquisite distress for a time, till sinners are humbled, subdued, and reconciled. In the heart of the king’s enemies — Of thine enemies, the third person being put for the second, as is frequently done in prophetical writings; and the word king being here brought in probably to describe the persons against whom the arrows are shot, and the reason thereof, because they were enemies of his kingdom, and would not be subject to him. Whereby the people fall under thee — Either slain by thine arrows, or prostrate at thy feet, after the manner of conquered persons. Those that were by nature enemies are thus wounded, in order to their being reduced, reconciled, and made subject to this king; and those that persist in their enmity, in order to their being ruined and destroyed. The arrows of God’s terrors are sharp in their hearts, that they may so fall under him as to be made his footstool, Psalm 110:1; that, as they would not submit to his golden sceptre, and have him to reign over them, they may be broken by his iron rod, and slain before him.

Matthew Henry's Concise Commentary

45:1-5 The psalmist's tongue was guided by the Spirit of God, as the pen is by the hand of a ready writer. This psalm is touching the King Jesus, his kingdom and government. It is a shame that this good matter is not more the subject of our discourse. There is more in Christ to engage our love, than there is or can be in any creature. This world and its charms are ready to draw away our hearts from Christ; therefore we are concerned to understand how much more worthy he is of our love. 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. The psalmist, ver. 3-5, joyfully foretells the progress and success of the Messiah. The arrows of conviction are very terrible in the hearts of sinners, till they are humbled and reconciled; but the arrows of vengeance will be more so to his enemies who refuse to submit. All who have seen his glory and tasted his grace, rejoice to see him, by his word and Spirit, bring enemies and strangers under his dominion.

Barnes' Notes on the Bible

Thine arrows are sharp in the heart ... - literally, "Thine arrows are sharp - the people under thee shall fall - in the heart of the enemies of the king." The process of "thought" in the verse seems to be this: First. The "arrows" are seen as sharp or penetrating. Second. The "people" are seen falling as those arrows are shot forth. Third. It is seen that those who fall are the "enemies of the king," and that the arrows have pierced the "heart." The word "sharp" is applied to the arrows as denoting that they were adapted to "pierce." Sometimes arrows are blunted, or with a thick head, rather adapted to smite with force than to wound by penetrating. The bow and the arrow were common instruments in ancient wars, and were mainly used by those who went forth to battle in a chariot. Compare 1 Kings 22:34; 2 Kings 9:21-24. As pertaining to the Messiah, the reference here is, of course, to the "truth," and to the power of that truth in penetrating the hearts of people. Compare the notes at Hebrews 4:12.

In the heart of the king's enemies - That is, the "truths" stated by the Messiah, the conquering king, would penetrate deep into the soul, and slay the sinner, the enemy of the king, that is, of the Messiah. The idea is, that truth would produce an effect in regard to the hopes of the sinner - his self-confidence - his life "as" a sinner - like that which the arrow does when it penetrates the heart. Compare Romans 7:9 : "For I was alive without the law once, but when the commandment came, sin revived and I died." See also the notes at Romans 7:10-11.

Whereby the people fall under thee - As the effect of the arrows; as the effect of truth. The representation is that of victory. As here represented, it is the victory of truth; a conquest by subjecting people to the authority and reign of God.

Jamieson-Fausset-Brown Bible Commentary

5. The result.

people—Whole nations are subdued.

Matthew Poole's Commentary

Thine arrows; the same thing for substance with the sword, Psalm 45:3, both noting the instruments by which he conquers his enemies; which is no other than his word, which is sharp and powerful, and pierceth the hearts of men, Hebrews 4:12; which also first wounds sinners, and then heals them; and which is for the fall as well as for the rising of many, Luke 2:34, and for judgment as well as for mercy, John 9:39; to some a savour of death, and to others a savour of life, 2 Corinthians 2:16; and therefore is fitly compared to arrows; which title is sometimes given to words, as Psalm 64:3, and frequently to God’s plagues or judgments, Deu 32:23 Psalm 18:14 64:7, such as the word becomes to ungodly men by their own fault. And these metaphorical weapons are oft ascribed to Christ, who hath a bow, Revelation 6:2, and weapons of warfare, 2 Corinthians 10:4, and whose mouth God is said to make a sword and an arrow, Isaiah 49:2.

Of the king’s enemies, i.e. of thine enemies; the third person being put for the second, as is usual in prophetical writings; which here may seem to have some emphasis, as describing the persons against whom he shot his arrows, and the reason why he did so, because they were the enemies of his kingdom, and would not have him to reign over them, Luke 19:27.

The people fall under thee; either as slain by thine arrows; or as prostrate at thy feet, after the manner of conquered persons, Psalm 18:38 20:8. According to this and many other translations the words are transplaced, which in the Hebrew lie thus, Thine arrows are sharp, whereby the people do fall under thee, in the heart (i. e. in the midst, which is oft called the heart, as Exodus 15:8 Deu 4:11. And so it may be here; for the army, as such, hath no heart, properly so called. And so this is fitly alleged, as a proof of the sharpness and force of his arrows, that they not only wound those who march in the front, but even those who are in the midst of the army, where they may seem secure, and out of-their reach) of the king’s enemies. But the middle words may be, and are by many, included within a parenthesis, and so they may agree with our translation thus, Thine arrows are sharp (for the people fall under thee, which is an evidence of their sharpness) in the heart (or, against the heart; or, piercing into the heart; which is an easy and usual ellipsis) of the king’s enemies.

Gill's Exposition of the Entire Bible

Thine arrows are sharp in the heart of the king's enemies,.... Meaning either the Jews, who were the implacable enemies of Christ, and who would not have him to reign over them; in the midst of whom were sent his arrows, of the sword, famine, and pestilence, and which were very sharp, and made sad havoc among them, and caused such a time of tribulation as was not before, or has been since, Matthew 24:21; or else the doctrines of the Gospel. The Scriptures are the quiver out of which they are taken; the Gospel is the bow into which they are put, and out of which they are shot; and ministers are the archers that draw the bow at a venture, and shoot them; and which are compared to "arrows" for their swift, sudden, and secret motion, and for their piercing and penetrating power and efficacy: and these are Christ's, which he is the author of, and which he makes use of to good purpose, by striking the hearts of his people with them, who in their state of unregeneracy are enemies to him; which appears by their wicked works, and as they were when he died for them, and reconciled them to God; by means of which arrows fixed in them, and with which their hearts are pricked and wounded, they submit unto him, signified by the next clause:

whereby the people fall under thee: acknowledge themselves sinners; fall down at his feet; humbly implore his grace and mercy; submit to his righteousness; depend on him alone for salvation; adore him, and give him the glory of it, as well as become subject to his laws and ordinances. This is to be understood of those who are God's covenant people, whom he has given to Christ, and he has redeemed by his blood; and particularly the Gentiles, who were not a people, but now openly are, in distinction from the Jews, the enemies of the King Messiah.

Geneva Study Bible

Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

5. As the text stands it must be rendered;

Thine arrows are sharp;

Peoples fall under thee:

(They are) in the heart of the king’s enemies.

The poet depicts the battle with rapid vigorous strokes of his pen. The king’s arrows are sharpened (Isaiah 5:28), ready for fatal effect; his enemies fall at their discharge; he rides on over their prostrate corpses; each shaft has found its mark in the heart of a foe. But the construction is abrupt, and possibly there is some error in the text.

Pulpit Commentary

Verse 5. - Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee. The original is more graphic. It runs, "Thy arrows are sharp - the peoples fall under thee - (they are) in the heart of the king's enemies." All the enemies of Messiah shall one day be chastised, and fall before him. Psalm 45:5

Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 44:4-6) In the ever blessed one the greatest strength and vigour are combined with the highest beauty. He is a hero. The praise of his heroic strength takes the form of a summons to exert it and aid the good in obtaining the victory over evil. Brightness and majesty, as the objects to חגור, alternating with the sword, are not in apposition to this which is their instrument and symbol (Hengstenberg), but permutatives, inasmuch as חגור is zeugmatically referable to both objects: the king is (1) to gird himself with his sword, and (2) to surround himself with his kingly, God-like doxa. הוד והדר is the brilliancy of the divine glory (Psalm 96:6), of which the glory of the Davidic kingship is a reflection (Psalm 21:6); mentioned side by side with the sword, it is, as it were, the panoply that surrounds the king as bright armour. In Psalm 45:5 והדרך, written accidentally a second time, is probably to be struck out, as Olshausen and Hupfeld are of opinion. Hitzig points it והדרך, "and step forth;" but this is not Hebrew. As the text runs, wa-hadārcha (with Legarme preceded by Illuj, vid., Accentsystem xiii. 8c, 9) looks as though it were repeated out of Psalm 45:4 in the echo-like and interlinked style that we frequently find in the songs of degrees, e.g., Psalm 121:1-2; and in fact repeated as an accusative of more exact definition (in the same bold manner as in Psalm 17:13-14) to צלח, which, like Arab. ṣlḥ, starting from the primary notion of cleaving, breaking through, pressing forward, comes to have the notion of carrying anything through prosperously, of being successful, pervadere et bene procedere (cf. the corresponding development of signification in Arab. flḥ, 'flḥ), and, according to Ges. 142, rem. 1, gives to רכב the adverbial notion of that which is effectual (victorious) or effective and successful. We cannot determine whether רכב is here intended to say vehi curru or vehi equo; but certainly not upon a mule or an ass (1 Kings 1:33; Zechariah 9:9), which are the beasts ridden in a time of peace. The king going forth to battle either rides in a war-chariot (like Ahab and Jehoshaphat, 1 Kings 22), or upon a war-horse, as in Revelation 19:11 the Logos of God is borne upon a white horse. That which he is to accomplish as he rides forth in majesty is introduced by על־דּבר (for the sake of, on account of), which is used just as in Psalm 79:9, 2 Samuel 18:5. The combination ענוה־צדק-is very similar to עריה־בשׁת, Micah 1:11 (nakedness - ignominy equals ignominious nakedness), if ענוה equals ענוה is to be taken as the name of a virtue. The two words are then the names of virtues, like אמת (truth equals veracity, which loves and practises that which is true and which is hostile to lying, falseness, and dissimulation); and whereas צדק ענוה would signify meek righteousness, and צדק ענות, righteousness meekness, this conjunction standing in the middle between an addition and an asyndeton denotes meekness and righteousness as twin-sisters and reciprocally pervasive. The virtues named, however, stand for those who exemplify them and who are in need of help, on whose behalf the king is called upon to enter the strife: the righteous, if they are at the same time ענוים (עניּים), are doubly worthy and in need of his help. Nevertheless another explanation of ענוה presents itself, and one that is all the more probable as occurring just in this Psalm which has such a North-Palestinian colouring. The observation, that North-Palestinian writers do not always point the construct state with ath, in favour of which Hitzig, on Psalm 68:29, wrongly appeals to Hosea 10:6; Job 39:13, but rightly to Judges 7:8; Judges 8:32 (cf. Deuteronomy 33:4, Deuteronomy 33:27), is perfectly correct. Accordingly ענוה may possibly be equivalent to ענות, but not in the signification business, affair equals ענין, parallel with דּבר, but in the signification afflictio (after the form ראוה, Ezekiel 28:17); so that it may be rendered: in order to put a stop to the oppression of righteousness or the suffering of innocence. The jussive ותורך, like ויתאו in Psalm 45:12, begins the apodosis of a hypothetical protasis that is virtually there (Ew. 347, b): so shall thy right hand teach thee, i.e., lead thee forth and cause thee to see terrible things, i.e., awe-inspiring deeds.

But in Psalm 45:6 both summons and desire pass over into the expression of a sure and hopeful prospect and a vision, in which that which is to be is present to the mind: thine arrows are sharpened, and therefore deadly to those whom they hit; peoples shall fall (יפּלוּ)

(Note: It is not יפּלוּ; for the pause falls upon שׁנוּנים, and the Athnach of יפלו stands merely in the place of Zekaph (Numbers 6:12). The Athnach after Olewejored does not produce any pausal effect; vid., Psalm 50:23; Psalm 68:9, Psalm 68:14; Psalm 69:4; Psalm 129:1, and cf. supra, p. 56, note 2.)

under thee, i.e., so that thou passest over them as they lie upon the ground; in the heart of the enemies of the king, viz., they (i.e., the arrows) will stick. The harsh ellipse is explained by the fact of the poet having the scene of battle before his mind as though he were an eye-witness of it. The words "in the heart of the king's enemies" are an exclamation accompanied by a pointing with the finger. Thither, he means to say, those sharp arrows fly and smite. Crusius' explanation is similar, but it goes further than is required: apostrophe per prosopopaeiam directa ad sagittas quasi jubens, quo tendere debeant. We are here reminded of Psalm 110:2, where a similar בּקרב occurs in a prophetico-messianic connection. Moreover, even according to its reference to contemporary history the whole of this strophe sounds Messianic. The poet desires that the king whom he celebrates may rule and triumph after the manner of the Messiah; that he may succour truth and that which is truly good, and overcome the enmity of the world, or, as Psalm 2:1-12 expresses it, that the God-anointed King of Zion may shatter everything that rises up in opposition with an iron sceptre. This anointed One, however, is not only the Son of David, but also of God. He is called absolutely בּר, ὁ υἱὸς. Isaiah calls Him, even in the cradle, אל גּבּור, Isaiah 9:5, cf. Isaiah 10:21. We shall not, therefore, find it to be altogether intolerable, if the poet now addresses him as אלהים, although the picture thus far sketched is thoroughly human in all its ideality.