So shall the king greatly desire your beauty: for he is your Lord; and worship you him.
Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • Kelly • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • TOD • WES • TSK
EXPOSITORY (ENGLISH BIBLE)Worship thou him.—Literally, Bow down or prostrate thyself.Psalm 45:11. So shall the king greatly desire thy beauty — So shalt thou be amiable in the eyes of thy husband, and truly acceptable and dear to him, who, having purchased and betrothed thee to himself, justly requires thy whole heart, thy undivided love; and his affection, and the complacency which he will take in thee, will abundantly recompense thee for the loss of thy father’s house. For he is thy Lord — As he is thy husband, and also as he is thy King and God, he is thy Lord, and justly claims thy unlimited service and adoration: therefore worship thou him — Not only submit to his government, but give him divine honours: worship him as God and Lord. Honour the Son, in obedience to the divine command, even as thou honourest the Father: nay, in honouring the Son thou wilt honour the Father: for if thou confess that Christ is Lord and pay thy homage to him accordingly, it will be to the glory of God the Father, Php 2:11.
For he is thy Lord - That is, as a husband he sustains this relation to thee; or, this appellation may be given to him. In what sense this is true in respect to a husband, see the notes at 1 Peter 3:6; notes at 1 Corinthians 11:3. In respect to the Saviour, the dominion implied in the word "Lord" is absolute and entire.
And worship thou him - That is, as applicable to a bride, Show him respect, honor, reverence. See the notes at Ephesians 5:33. The word means properly to bow down; then, to show respect, as to a superior; and then, to show proper respect to God, to wit, by worshipping or adoring him. See the notes at Matthew 2:11; see Matthew 8:2; Matthew 14:33; Matthew 15:25; Matthew 18:26; Matthew 28:9; Revelation 19:10; Revelation 22:9; compare the notes at Hebrews 1:6.
He is thy Lord; as he is thy Husband, and also as he is thy King and God, as he was called, Psalm 45:6. And this is added as a reason, not of the last words, why the King would desire her beauty, but of the advice given to her, Psalm 45:10.
Worship thou him; by which he implies that her Husband was no mere man, but God also, and therefore might be adored without any violation of that known and immutable precept of worshipping God only.
for he is thy Lord; not only by creation, but by redemption, and in right of marriage, as well as on account of other relations he stands in to her, as Father, Head, King, and Master; and it is her privilege that he is her Lord, as well as her duty to own the relation; since, though he is a sovereign Lord, he is no tyrannical one, but governs with gentleness, and he has all power to protect her, and all fulness to supply her wants; and on account of his being her Husband, Lord, and Head, he has a right of worship from her, as follows;
and worship thou him; both internally, by the exercise of faith, hope, and love upon him; and externally, by praying to him, praising of him, and attending on all his ordinances, and doing everything in a religious way, in his name, according to his word, and by his authority; and such worship should be in spirit and in truth, in sincerity, and without hypocrisy, in righteousness and true holiness, and with reverence and godly fear.So shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him.
EXEGETICAL (ORIGINAL LANGUAGES)11. So shall the king greatly desire thy beauty] Omit greatly.
worship thou him] Better, do him homage: not necessarily in the literal sense of prostrating herself before him (1 Samuel 25:41; 1 Kings 1:16; 1 Kings 1:31), but by shewing him befitting respect and submission. This exhortation, and the title lord for husband (cp. Genesis 18:12) reflect the subordinate position of women in ancient times and Oriental countries. Yet see also 1 Peter 3:5-6. The rendering of P.B.V., for he is thy Lord God, follows the Vulg. But God is not in the LXX, and was no doubt a gloss in accordance with the Messianic interpretation.Verse 11. - So shall the King greatly desire thy beauty. Devotion to her Lord will win her his tender regard, and make her other charms and graces please and delight him. For he is thy Lord; i.e. thy Lord and Master, entitled to thy utmost love and obedience, nay, to thy "worship " - therefore, Worship thou him. Worship, in a certain sense, is due from every wife to every husband; but the Church's worship of Christ is worship in the absolutely highest sense (Revelation 5:6-14). 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.
LinksPsalm 45:11 Interlinear
Psalm 45:11 Parallel Texts
Psalm 45:11 NIV
Psalm 45:11 NLT
Psalm 45:11 ESV
Psalm 45:11 NASB
Psalm 45:11 KJV
Psalm 45:11 Bible Apps
Psalm 45:11 Parallel
Psalm 45:11 Biblia Paralela
Psalm 45:11 Chinese Bible
Psalm 45:11 French Bible
Psalm 45:11 German Bible