Exegetical and Hermeneutical Commentary of Psalms 45:7
Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
7. Thou lovest &c.] Or, as R.V., Thou hast loved righteousness, and hated wickedness. “I have loved justice and hated iniquity, and therefore I die in exile” were the last memorable words of Gregory VII. Milman, Hist. of Lat. Christianity, iv. 138.
therefore ] The willing conformity of the king to the will of God is rewarded with special tokens of His favour.
God, thy God ] The rendering, O God, thy God is unquestionably wrong. God, thy God in the Elohistic Psalms is the equivalent of Jehovah thy God elsewhere. Cp. Psa 43:4; Psa 50:7.
hath anointed thee &c.] The reference is not to anointing as the symbol of consecration to the office of king, but to the use of oil on occasions of festivity (Psa 23:5; Psa 104:15). Thus ‘the oil of gladness’ is contrasted with mourning (Isa 61:3: cp. 2Sa 12:20; 2Sa 14:2). The rejoicings of the marriage festival are meant. Cp. Son 3:11.
thy fellows ] Other kings, to none of whom has equal happiness been granted. Cp. Psa 89:27 b.
Fuente: The Cambridge Bible for Schools and Colleges
Thou lovest righteousness … – See this verse explained in the notes at Heb 1:9, where it is applied to the Messiah. The word God is rendered in the margin O God; O God, thy God, hath anointed thee, etc. According to this construction, the thought would be carried on which is suggested in Psa 45:6, of a direct address to the Messiah as God. This construction is not necessary, but it is the most obvious one. The Messiah – the Lord Jesus – though he is described as God himself (Joh 1:1, et al.), yet addresses God as his God, Joh 20:17. As Mediator, as appearing in human form, as commissioned to perform the work of redemption, and to subdue the world to the divine authority, it was proper thus to address his Father as his God, and to, acknowledge Him as the source of all authority and law.
Fuente: Albert Barnes’ Notes on the Bible
Psa 45:7
Thy God hath anointed Thee with the oil of gladness above Thy fellows.
The gladness of Jesus
This is our exceeding joy–the gladness of Him who loved us and gave Himself for us. Yet it is not a matter of which we often think. The Man of Sorrows is much more familiar to us than the Saviour anointed with the oil of gladness. He was the saddest of men, but He was also the gladdest. This is not contradictory. The capacity for grief is the measure of the capacity for gladness. The depth is the height. He who never sinks never soars. The keen sensitiveness to sorrow is also and necessarily the keen sensitiveness, in every healthy soul, to joy. The perfect human nature of our Lord, having every faculty developed perfectly, had this in its completeness–the faculty of gladness.
1. In the character of Jesus Christ there was nothing that marred or lessened in any wise His gladness. We are rent and torn by a score of distractions. It is as if the strings of the soul were some of them broken, and some were all unstrung; and on the others a dozen diverse players to contend for mastery. What a strife and horrid discord is life with many.
2. Think, too, of the sources of gladness in Himself. All the beatitudes were His and His perfectly. And all the fruits of the Spirit–love, joy, peace and all the rest, all of them the elements of a perfect gladness.
3. Then think of His gladness arising from His relationship alike to heaven and earth. The Child grew and waxed strong in spirit; filled with wisdom; and the grace of God was upon Him. And yet again, says St. Luke, the Child increased in wisdom and stature, and in favour with God and man. The perfect love of heaven and earth meet in Jesus. Count up all sources of gladness; there is none that can compare with the consciousness of Gods favour. To walk hand in hand with Him is Paradise restored.
(1) And He grew in favour with man. Never was any so gladdened with the love of earth as was our blessed Lord and Master. Whilst it is true that the world hated Him, and the Pharisees and Scribes took counsel against Him; yet it is also true that the inner circle of His acquaintance yielded Him a devotion such as none else ever knew. Men and women, and little children gladdened the heart of Jesus. And we can help to make Him glad. We do so when we bring to Him our gratitude, and love and trust. Think of the gladness of His youth. He was no melancholy boy of whom we read that He grew in favour with men; no mysterious dreamer whom none could understand. Never, surely, was there upon the earth a sunnier boyhood than that of the holy Child of Nazareth. Take the story of the wedding at Cane of Galilee. Take another instance–In that hour Jesus rejoiced in spirit and said, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. The word means literally that He danced for joy. It is an instance of a joy which could not either be restrained or uttered. And the source of it may well suggest the thought that it was not a single or exceptional event in His life. Then, think of the gladness of Jesus in His work–its purpose, its objects, the poor; His fitness for it, His power in it; see His miracles. See the parables of Luk 15:1-32. as showing His joy. (Mark Guy Pearse.)
The gladness of the Man of Sorrows
Consider—
I. That part of our Saviours joy which is given him by his father. He possessed much of this anointing with the oil of gladness even while He was here on earth. He grew in favour both with God and man. Then, His was the joy of doing good. To do as He did must give joy to a benevolent mind. And of being good. And in the consideration that He was doing His Fathers will. And in the glorious prospect. And after He had endured the cross, despising the shame. And what joy was His as the risen Mediator. That He had now accomplished a work which He had meditated upon from all eternity. Consider, too, His joy must have been commensurate with the pains which He endured, and how great they were. His joy would arise from the enemies He had overcome, from His having loved righteousness. See His life; the effect of His work. The text adds, Thou hatest wickedness. A mans character is not complete without a perfect hatred of sin. And Christs joy is greater than that of all others. Thus did God anoint Him.
II. The gladness afforded by the church. The merits, graces, their love, their praise, their prayers, their faith, are like the myrrh, etc., that when He rides in His triumphal chariot He scatters odour all around. He rejoices over the saints as the objects of His choice; and because they have cost Him so much; and they are His workmanship. Let us think how we can make Him glad.
III. Let us be glad in him. God has made the King glad, and His saints make Him glad; let us be glad too. But let us mind that our gladness is of the right sort. We will rejoice and be glad in Thee. (C. H. Spurgeon.)
The oil of gladness
The anointing received by our Lord was the resting upon Him of the Spirit of God without measure (Isa 61:1-11.). Therefore by the oil of gladness is meant the Holy Spirit as the Spirit of joy. The whole Trinity is engaged in our salvation. The Father sends the Son, the Son comes, the Holy Spirit anoints Him.
I. The Saviours anointing with gladness. We think more often of our Saviour as the Man of Sorrows rather than in connection with gladness. To those who only saw Him outwardly He was the Man of Sorrows, but those who knew His heart knew well that a deep joy abode there. Is there not seen to be happiness in the heart when the noblest motives are paramount and the sweetest graces bear sway?
1. Our Lords gladness which He had in His work, Psa 40:1-17. tells of Him as saying, I delight to do Thy will, O my God. At the well of Samaria His joy in the conversion of the woman He met there made Him quite forget all about His need of food. I have meat to eat that ye know not of–so He tells His disciples. Once, indeed, His joy flowed over, so that others could see it, when He said, I thank Thee, O Father, Lord of heaven and earth, because, etc. And it is added, At that hour Jesus rejoiced in spirit. And so, in their measure, is it with those who are His followers. They also are in like manner anointed with the oil of gladness. With gladness and rejoicing shall they be brought; they work for the King with a willing heart.
2. Note, further, that our Lord had this oil of gladness from His work. He did reap in joy as well as sow in tears. The good shepherd rejoiced when he had found his sheep that was lost. The Saviour looks upon the redeemed with an unspeakable delight. And we may be partakers in this joy of being instrumentally the saviour of others; then you, also, partake of His gladness.
3. And our Lord has this gladness in this sense too–that His person and His work are the cause of ineffable gladness in others. It fills us with delight only to think of Him. The very thought of Thee with sweetness fills my heart. What gladness He created when He was here below. And if the Lord Jesus be with us, we can give joy to others. There are some whose very presence comforts others, their words are so full of consolation and help.
II. The reason for the bestowal of this anointing upon him. Thou lovest righteousness and . . . therefore God, etc. There must be perfect holiness before there can be perfect happiness. Sin is the enemy of joy. Let the sinner say what he likes, sin can no more dwell with real joy than the lion will lie down with the lamb. Now, every way Jesus loved righteousness intensely. He died that He might establish it. And those who are in fellowship with Him are anointed also. The holy oil was forbidden to be placed upon a stranger to Gods holy house; and upon mans flesh it could not be poured, because mans flesh is a corrupt and polluted thing. So, then, because He is righteous Himself, and because He makes others righteous, Christ has received this anointing.
III. The manner of the operation of this, this oil of gladness upon us. Now, does the Holy Spirit give us gladness?
1. Because we are anointed kings and priests with God, and we shall reign for ever.
2. We are consecrated to the Lord. We are not our own, we are bought with a price.
3. By this oil we are qualified for our office (1Jn 2:20).
4. The Spirit of God heals our diseases. The Eastern mode of medicine was generally the application of oil, and certainly the Holy Spirit is a healer to us. What wounds and bruises have been healed with this oil.
5. Thus, also, we are supplied and softened. So was it with the body when oil was applied to it, and softness and tenderness of heart are the work of the Holy Spirit.
6. By the oil of the Holy Spirit we are strengthened.
7. Beautified.
8. Perfumed. (C. H. Spurgeon.)
Jesus Christ anointed with the oil of gladness above His fellows
I. The fellowship that is between Christ and all true believers.
1. General observations.
(1) All the fellowship which any of the sons of men have with Christ is founded in union to His person and reconciliation to God through Him.
(2) The fellowship that is betwixt Christ and believers does not constitute an equality between Him and them.
(3) As our Lord Jesus was alone in the work of redemption, having no hand either of man or angel to help Him, as lie tells us (Isa 63:3), so He has no partners in the glory resulting therefrom.
II. Our Lords exaltation, here called his being, anointed with the oil of gladness.
1. Preliminary remarks.
(1) Our Lords humiliation made no change with respect to His person.
(2) As His humiliation made no change in respect of His person, so neither has His exaltation. Wherefore, when we speak of His being exalted, He is to be considered not as God absolutely, but as God-man Mediator. It is only as sustaining this character that He could either be humbled or exalted.
2. Some particulars wherein our Lords exaltation doth consist.
(1) It consists in a manifestation of the glory of His Deity in and through His humanity. As it had been obscured in the humanity while He was humbled, so it breaks out in the humanity when that nature is glorified, as a candle in a dark lantern doth through the transparent crystal, when the obscuring plate is drawn aside. This is the glory which He prayed for (Joh 17:5).
(2) It consists in the raising of the human nature of Christ to an inconceivable height of glory; such a height of glory as the human nature united to a Divine Person is capable of, which must be by many degrees superior to what either mere men or angels are capable to enjoy.
(3) View His exaltation as set over against His humiliation (Php 2:8-11). In His resurrection He was exalted above the grave; in His ascension He was exalted above the earth; and in His session at the Fathers right hand He was made higher than the heavens, exalted far above all heavens (Eph 4:10).
(4) The exaltation of Christ consists in His being furnished in His human nature with all these gifts and endowments of the Spirit which are suitable and necessary to the glorious condition unto which He is now raised at the Fathers right hand (Act 2:33; Eph 4:8).
3. Inquire why our Lords exaltation is called His being anointed with the oil of gladness; or show whence it is that His exaltation did afford Him so much gladness.
(1) His exaltation afforded Him the greatest joy and gladness, being a most infallible proof that God the Father is well pleased with what He has done.
(2) Because then the eternal salvation of an innumerable company of fallen men, for whom He had an everlasting love, was effectually secured. And lie was now to sit with the most consummate delight and satisfaction at the Fathers right hand, and see the travel of His soul entering into the joy of their Lord from every quarter under heaven according to the promise (Isa 53:11).
(3) Because by His exaltation lie was freed from all that labour, toil and sorrow to which lie bad been so eminently exposed in His humbled estate.
III. Show in what respects our Lord Jesus may be said to be anointed with the oil of gladness, or exalted above his fellows.
1. Jesus Christ is anointed above His fellows, in regard lie is deservedly exalted to all that glory which He now possesses as Mediator, and that, whether we consider His exaltation as the proper reward of His humiliation or not.
2. He is exalted above His fellows, in regard His exaltation was effected by His own power, lie arose from the dead by His own power (Joh 2:19). It was not possible for Him to be holden of death.
3. He is exalted above His fellows, in regard His human nature, in virtue of its union with His Divine Person, is capable of possessing an inconceivably greater degree of glory than any of His fellows.
4. He is exalted above His fellows, in regard His exaltation effectually secures theirs, lie has meritoriously procured the exaltation of all His fellows by His humiliation. And when He ascended on high, the everlasting doors were cast wide open, never to be shut again till all His fellows be brought where He is (Psa 24:7).
5. Jesus Christ is exalted above His fellows, inasmuch as He is to be the eternal object of their worship and adoration.
IV. Improvement.
1. Of information.
(1) We may see that the work of redemption as to purchase is a finished work (Heb 4:10).
(2) We may see that the work of redemption is highly pleasing and delightful to God. It is called the pleasure of the Lord (Isa 53:10). And He has given undoubted evidence that it is so in the glorious advancement of Christ to His own right hand, and His appointing him the Heir of all things.
(3) We may see that the reproach and ignominy of the cross is entirely wiped away, and the human nature greatly dignified.
(4) We may see with what holy boldness and confidence we may draw near to God.
(5) See what ample security all true believers have for their being exalted in duo time. Christ is exalted, and they are already exalted in Him as their Head and Representative (Eph 2:6), and they shall be exalted with Him in their own persons; He is now lifted up from the earth, and will draw them after Him. His demand shall be fully answered (Joh 17:24).
(6) Is Jesus Christ exalted? Then see how vain all the attempts of hell and earth against His work and interest must prove in the issue.
(7) See noble encouragement to all who hear the Gospel to come to Christ for all spiritual blessings.
(8) See the dreadful sin and danger that there must be in despising Christ now that He is highly exalted. When the sin of despising Him in His humbled estate, when He appeared but as a tender plant, and a root sprung out of a dry ground, was so very great, it must still be more highly aggravated now, because the Son of Man is now glorified.
2. Of trial.
(1) What experience have you of being planted in the likeness of Christs death?
(2) All who shall be exalted to a state of glory with Christ are first planted in the likeness of His resurrection (Rom 6:5).
(3) If you really expect, yea, if you in earnest desire to be where Christ is, you are much concerned about being made meet for the glory that is to be revealed.
(4) Does the prospect of your being anointed with the oil of gladness in due time support and comfort your hearts under present discouragements?
(5) All Christs fellow, all true believers dearly love Him. They admire His person, and his beauty is incomparable in their esteem. They admire His love, and put the highest value on His righteousness.
3. Of exhortation.
(1) As to you who are believers. We exhort you to bless God for Christ, who was delivered for your offences, etc. Rejoice that Christ is now anointed with the oil of gladness. His exaltation is matter of great joy to all His fellows (Joh 14:28), both on His own account, because all His sorrows are now swallowed up of joy; and on their account, Because He is gone to heaven on their business, and as their Forerunner. He is gone to prepare a place for them, and to prepare them for the enjoyment of it, by His Spirit. We exhort you, while you are at home in the body, and so absent from the Lord, carefully to keep up the correspondence which He settled betwixt Him and all His fellows before He left this world, in respect of His bodily presence (Joh 14:13). Be exhorted to act faithfully for Christ in your day and generation, place and station in the world. We exhort you to look forward, and press on through all opposing difficulties toward the mark for the prize of the high calling of God in Christ Jesus. Lift up your heads, and look out for the day of your complete redemption (Isa 35:10; Joh 14:3).
(2) We exhort you, who are yet in a natural state and condition, to lay to heart the sin you stand chargeable with, the misery you are under, and the wrath to which you are exposed. (T. Bennet.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. Oil of gladness] As an evidence that all causes of mourning, sorrow, and death, were at an end; as in the state of mourning the ancients did not anoint themselves.
I have mentioned above that the author of the Epistle to the Hebrews, Heb 1:8-9, quotes Ps 45:6-7, of this Psalm. I shall subjoin the substance of what I have written on these verses in that place: –
“Verse 8. Thy throne, O God, is for ever and ever. – If this be said of the Son of God, i.e., Jesus Christ, then Jesus Christ must be God; and indeed the design of the apostle is to prove this. The words here quoted are taken from Ps 45:6-7, which the ancient Chaldee paraphrast, and the most intelligent rabbins, refer to the Messiah. On the third verse of this Psalm, ‘Thou art fairer than the children of men,’ the Targum says: ‘Thy beauty, malca Meshicha, O King Messiah, is greater than the children of men.’ Aben Ezra says: ‘This Psalm speaks of David, or rather of his Son the Messiah, for this is his name, Eze 34:24: And David my servant shall be a prince over them for ever.’ Other rabbins confirm this opinion.
“This verse is very properly considered a proof, and indeed a strong one, of the divinity of Christ; but some late versions of the New Testament have endeavoured to avoid the evidence of this proof by translating the word thus: ‘God is thy throne for ever and ever;’ and if this version be correct, it is certain that the text can be no proof of the doctrine. Mr. Wakefield vindicates this translation at large in his History of Opinions; and being the nominative case is supposed to be sufficient justification of this version. In answer to this it may be stated that the nominative case is often used for the vocative, particularly by the Attics, and the whole scope of the place requires it should be so used here; and with due deference to all of a contrary opinion, the original Hebrew cannot be consistently translated any other way; kisacha Elohim olam vaed, ‘Thy throne, O God, is for ever and to eternity.’ It is in both worlds, and extends over all time, and will exist through all endless duration. To this our Lord seems to refer, Mt 28:18: ‘All power is given unto me, both in HEAVEN and EARTH.’ My throne, i.e., my dominion, extends from the creation to the consummation of all things. These I have made, and these I uphold; and from the end of the world, throughout eternity, I shall have the same glory – sovereign unlimited power and authority, which I had with the Father before the world began; Joh 17:5. I may add that none of the ancient Versions has understood it in the way contended for by those who deny the Godhead of Christ, either in the Psalm from which it is taken, or in this place where it is quoted. Aquila translates Elohim, by , O God, in the vocative case; and the Arabic adds the sign of the vocative [Arabic] ya, reading the place thus: [Arabic] korsee yallaho ila abadilabada, the same as in our Version. And even allowing that here is to be used as the nominative case, it will not make the sense contended for without adding to it, a reading which is not countenanced by any Version, nor by any MS. yet discovered. Wiclif, Coverdale, and others, understood it as the nominative, and translated it so; and yet it is evident that this nominative has the power of the vocative: Forsothe to the sone God thi troone into the world of worlde: a gerde of equite the gerde of thi reume. I give this, pointing and all, as it stands in my old MS. Bible. Wiclif is nearly the same, but is evidently of a more modern cast: But to the sone he seith, God thy trone is unto the world of world, a gherd of equyte is the gherd of thi rewme. Coverdale translates it thus: ‘But unto the sonne he sayeth: God, thi seate endureth for ever and ever: the cepter of thy kyngdome is a right cepter.’ Tindal and others follow in the same way, all reading it in the nominative case, with the force of the vocative; for none of them has inserted the word is, because not authorized by the original; a word which the opposers of the Divinity of our Lord are obliged to beg, in order to support their interpretation.
“A sceptre of righteousness. – The sceptre, which was a sort of staff or instrument of various forms, was the ensign of government, and is here used for government itself. This the ancient Jewish writers understand also of the Messiah.
“Verse 9. Thou hast loved righteousness. – This is the characteristic of a just governor; he abhors and suppresses iniquity; he countenances and supports righteousness and truth.
“Therefore God, even thy God. – The original, , , , may be thus translated: ‘Therefore, O God, thy God hath anointed thee.’ The form of speech is nearly the same with that in the preceding verse; but the sense is sufficiently clear if we read: ‘Therefore God, thy God, hath anointed thee,’ c.
“With the oil of gladness. – We have often had occasion to remark that anciently kings, priests, and prophets, were consecrated to their several offices by anointing, and that this signified the gifts and influences of the Divine Spirit. Christ, , signifies The anointed One, the same as the Hebrew Messiah and he is here said to be ‘anointed with the oil of gladness above his fellows.’ None was ever constituted prophet, priest, and king, but himself: some were kings only, prophets only, and priests only; others were kings and priests, or priests and prophets, or kings and prophets; but none had ever the three offices in his own person but Jesus Christ; and none but himself can be a King over the universe, a Prophet to all intelligent beings, and a Priest to the whole human race. Thus he is infinitely exalted beyond his fellows – all that had ever borne the regal, prophetic, or sacerdotal offices.
“Some think that the word , fellows, refers to believers who are made partakers of the same Spirit, but cannot have its infinite plenitude. The first sense seems the best. Gladness is used to express the festivities which took place on the inauguration of kings,” &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thou dost not only do that which is good, and avoid that which is evil; which even bad princes and men may do, and sometimes actually do, for politic or prudential reasons; but thou dost this sincerely, and from an inward principle, even from a true love to God, and goodness, and from an implacable hatred against all wickedness. Therefore; so this particle is commonly used. And so it denoteth, either,
1. The reward of Christs righteous administration of his kingdom. So the sense is, Because thou hast given so many and great proofs of thy love to righteousness, and of thy hatred of sin, and that not only by the constant course of thy life, but also by thy death and passion, therefore God hath raised and exalted thee far above all men and angels, to a state of joy and endless glory at his right hand; which is fitly expressed by the
oil of gladness. For anointing doth not always signify the conferring of inward gifts or endowments, but sometimes only notes the designation or inauguration of a person to some high dignity or employment, as Eze 28:14, and elsewhere. Or,
2. The final cause or end of Christs unction. So the sense is, To that end, i.e. that thou mightest love righteousness, and hate wickedness, and govern thyself and thy kingdom accordingly, God hath anointed thee, &c., i.e. hath endowed thee with all the gifts and graces of the Holy Spirit, Act 10:38, in an eminent and peculiar manner, to the comfort and refreshment of thine own and all thy peoples hearts; and hath solemnly called thee to be the Priest and Prophet and King of all his people. But the former sense seems to be the truest, and is for substance the same thing which is said in other words, Phi 2:8-10.
God, thy God, according to thy human nature, Joh 20:17, though in respect of thy Divine nature thou art his fellow, Zec 13:7, and his equal, Phil. it. 6, and one with him, Joh 10:30. The oil of gladness; so called here, as also Isa 61:3; partly because it not only makes the countenance fresh and pleasant, Psa 104:15, but also rejoiceth the heart, Pro 27:9; and partly because it was a token of gladness, and used in feasts and other solemn occasions of rejoicing; of which see Psa 23:5; Dan 10:3; Amo 6:6.
Above thy fellows, i.e. above all them who partake with thee in this unction; either,
1. Above all that ever were anointed for priests, or prophets, or kings. Or,
2. Above all believers, who also have received this same unction, 1Jo 2:20,27, and are made priests and kings unto God, Rev 1:6.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. As in Ps45:6 the divine nature is made prominent, here the moralqualities of the human are alleged as the reason or ground of themediatorial exultation. Some render “O God, thy God,”instead of
God, thy Godbut thelatter is sustained by the same form (Ps50:7), and it was only of His human nature that the anointingcould be predicated (compare Isa61:3).
oil of gladnessortoken of gladness, as used in feasts and other times of solemn joy(compare 1Ki 1:39; 1Ki 1:40).
fellowsother kings.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thou lovest righteousness,…. Either righteous persons, whom his countenance beholds, on whom his eyes are, and from whom they are never withdrawn, and with whom he is exceedingly delighted: or righteous things; a righteous administration of government; faithfulness and integrity in whatsoever he is intrusted with, or appointed to by his father; all righteous actions which the law requires, as appeared in the whole course of his life; and by working out a righteousness for his people, and by encouraging them in works of righteousness; and as also will appear by judging the world in righteousness at the last day, and by giving the crown of righteousness to his righteous ones;
and hatest wickedness; which was manifest not only by his inveighing against it and dehorting from it, and by his severity exercised towards delinquents; but by suffering for it, and abolishing it, and by chastising his own people on account of it;
therefore God, thy God; or “because g God”, thy God; who is the God of Christ, as Christ is man; who prepared and formed his human nature, supported it in suffering, and glorified it, and to whom Christ prayed, and whom he believed in, loved, and obeyed as such:
hath anointed thee with the oil of gladness above thy fellows; who though he is called God, Ps 45:6, and is truly so, yet was not anointed as such, but as man and Mediator, to the office of Prophet, Priest, and King; and not with material oil, but with the Holy Ghost, his gifts and graces; see Ac 10:38; called “the oil of gladness”, in allusion to the use of oil at feasts and weddings, for the delight and refreshment of guests, and particularly of the oil of lilies, “olcum susinum”, so some h translate it; well known to the Hebrews, who inhabited Syria and Palestine, where red lilies grew, of which this was made, and had in great esteem; and because of its effects in the human nature of Christ, filling it with alacrity and cheerfulness to go through the work he came about. This unction rotors to the time of his conception and birth, and also to the time of his baptism; and the phrase, “above thy fellows”, denotes the abundance of the Spirit’s grace, his having it without measure, and in a transcendent manner to any of the sons of men, even his own people; for these, and not angels, nor the princes of the earth, are meant, neither of which are his fellows; but the saints, who are of the same nature with him, of the same family he is the head of, of the same dignity through him, being made kings and priests by him, partakers of the same Spirit and grace; and will be companions with him, and sit on the same throne with him to all eternity. The Targum, in the king of Spain’s Bible, begins the verse thus;
“But thou, O King Messiah, because thou lovest, c.”
g – “propterea quod”, Tigurine version, Vatablus, Piscator, Gejerus “quia”, Rivet. Noldius, p. 727, No. 1730. h Vid. Schacchi Elaeochrism, l. 1. c. 27. & 28.
Fuente: John Gill’s Exposition of the Entire Bible
(7) The oil of gladness.Comp. oil of joy, Isa. 61:3. Here too it may be merely employed as a figure of happiness, but the bath and, no doubt, subsequent anointing, formed part of the Oriental marriage proceedings. (See Arabian Nights, passim.)
Fellowsi.e., the paranymphs, or attendants on the bridegroom.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Psa 45:7. Thy God hath anointed thee Christ is emphatically, The Anointed; Luk 4:18.; Act 10:38. Kings, priests, and prophets, were anointed when they entered upon their several offices. Christ was anointed of the Father, solemnly appointed to be the prophet, priest, and king of his people; but it is the regal dignity which is here chiefly referred to, with which (as man) he was not fully invested till after his resurrection, and exaltation to his throne in heaven. Gladness, means such as is remarkable at the coronation of kings, or rather infinitely beyond it. Thy fellows, must mean either other prophets, priests, and kings, or the faithful in general, who also have an unction from the Holy One, and who are made kings and priests unto God. See 1Jn 2:20.; Rev 1:6.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 576
BENEFITS ATTENDANT ON HOLINESS
Psa 45:7. Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
THIS psalm is a nuptial song; wherein Christ, as the heavenly Bridegroom, is celebrated by his Bride, the Church; and she also is commended by him as worthy of the union proposed between them. In the former part, the glory and excellency of Jesus are set forth in a variety of views. In the verse before the text, he is addressed as the supreme God, whose throne is for ever and ever; while, as man, he is acknowledged to have received his glory and felicity from the Father, as the reward of his unparalleled virtues. This is undoubtedly the primary sense of the words before us. But they may also be considered as containing a general truth, expressive of Gods regard for holiness, and of those testimonies of his approbation which all godly people shall enjoy.
Let us then turn our attention to them,
I.
As applicable to Christ
That they refer to him there can be no doubt; because in the Epistle to the Hebrews it is expressly affirmed that they were addressed to him [Note: Heb 1:8-9.].
To him the character transcendently belongs
[In his doctrine, he removed the false glosses with which the Jewish doctors had obscured the law, and established its authority over the motions of the heart as well as the actions of the life [Note: He shelved that the laws prohibiting murder and adultery were violated by an angry word or impure desire. Mat 25:21-22; Mat 25:27-28.]. He laid the axe at the very root of sin; and gave a system of morality more pure and perfect than the united wisdom of the whole world had been ever able to devise.
In his life, he was holy, harmless, undefiled, and separate from sinners. Neither his friends who were most intimate with him, nor his enemies who were most inveterate against him, could ever find the smallest flaw or blemish in his conduct. God himself repeatedly attests that in him was no sin.
But most of all in his death did our blessed Lord approve himself a lover of righteousness and a hater of iniquity: for he died in order to expiate the guilt of sin: yea, he came down from heaven on purpose to atone for it by his blood; and to mark in indelible characters its malignity, by the very means which he used to deliver us from its curse.
In the whole scope of the economy which he introduced, he manifested the same righteous disposition: for at the same time that he commissioned his Apostles to go forth and evangelize all nations, he bade them teach their proselytes to observe and do whatsoever he had commanded. His Gospel, while it brings salvation to men, teaches them to deny ungodliness and worldly lusts, and to live righteously, soberly, and godly in this present world: and the ministers who are sent forth to proclaim it, are sent to bless men, in turning away every one of them from his iniquities.]
On this account God in a super-eminent degree anointed him with the oil of gladness
[The Father gave not the Spirit by measure unto him, even during the time of his ministration upon earth [Note: See Isa 11:2; Isa 61:1.]. But though he was anointed in this world in an infinitely more abundant measure than all who were partakers of the same divine unction, yet it was rather after his death that the Spirit was given to him as the oil of gladness. At his ascension the words before us received their full accomplishment. Then was the joy given him, in the expectation of which he had endured the cross and despised the shame. Then was he made full of joy by the light of his Fathers countenance [Note: Compare Psa 16:10-11; Psa 21:6. with Act 2:27-28.], and was invested with a glory as much transcending that of the highest archangel, as the brightness of the sun exceeds the lustre of a glimmering star. This was given him as the reward of his righteousness: he loved righteousness; therefore the Lord anointed him with this oil of gladness [Note: Php 2:8-9.].]
Though this is the primary sense of the words, we may without impropriety consider them,
II.
As applicable to us The character of the true Christian is here most fitly drawn
[There are many unbelievers whose moral characters are unexceptionable: they abstain from open iniquity, and they perform many acts of righteousness. But the distinctive mark of the believer is, that he loves righteousness and hates, iniquity. He looks upon sin as the worst enemy of his soul. Not contented with suppressing the outward acts of it, he strives to mortify its inward motions. The existence of sin within him is his pain, his burthen, his grief. He abhors it; he lothes himself on account of it: he often cries with anguish of heart, O wretched man that I am, who shall deliver me? As for righteousness, he considers it as the health and felicity of his soul. It is the very element in which he desires to live. Were he possessed of it in ever so high a degree, he would not be satisfied, as long as there were any measure of it which he had not attained. He would be holy as God is holy, and perfect as God is perfect. We repeat it, that this is the distinctive character of a true believer. Others, whatever their conduct be, have no real hatred of secret sin, no unfeigned delight in the secret exercises of religion: but in the believer these dispositions radically and abidingly exist.]
On this account God vouchsafes him the richest communications
[Who amongst the sons of pleasure can be compared with the Christian in respect to real happiness? The happiness of the carnal man is only as the crackling of thorns under a pot; it blazes for a little time, and then expires in smoke. L~et a true Christian be bereft of all that the world holds most dear, and be reduced to a condition the most calamitous in the eyes of carnal men, yet would he not exchange states with the happiest worldling upon earth: he would spurn at the proposal with contemptuous indignation.
But it is not merely over the ungodly world that a lively Christian has this advantage: he is anointed with the oil of gladness above his fellows, above those who in an inferior degree participate the same heavenly calling. Occasional circumstances of temptation or of darkness may indeed for a time reduce the most eminent Christian below the standard of his weaker brother: but in the general it will be found, that the more we have of the divine image, the more we shall abound in heavenly consolation: they will have most of heaven in their souls, who have the greatest meetness for it in their hearts and lives.
And though these holy joys are not bestowed on account of the believers merits, yet are they strictly and properly a reward for his piety: they are a reward of grace, though not a payment of a debt. God has in numberless places assured his people, that he is a rewarder of them that diligently seek him, and that it shall be well with the righteous, who shall eat the fruit of their doings [Note: Isa 3:10.].]
Infer,
1.
What a mercy is it to have such an example as Christ!
[If we entertain any doubt how we ought to walk, or what shall be the issue of a godly life, we need only look to the Lord Jesus Christ: in him we see precisely how we ought to walk and to please God, and what shall be the termination of a life spent in the service of our God. In him we shall find an answer to the cavils of the world on the one hand, and to the suggestions of Satan on the other. In those things which Christ did as a prophet, or as the Mediator, he is not an example to us; but in all other things he is: and as surely as we tread in his steps in this world, we shall be seated with him on his throne in the world to come.]
2.
How vain are the expectations of those who are not conformed to it!
[Holiness and happiness are inseparable. It is in vain to hope for the oil of gladness, if we be not lovers of righteousness, and haters of iniquity. We may applaud and canonize those who conform to the worlds standard of perfection; but God will not ratify our sentence. The precepts of the Gospel are the infallible, the only rule of duty. They were exhibited in all their perfection by our blessed Lord, who gave us in his own life a comment on them. If we labour to imitate Him, and to walk in all things as he walked, our short-comings and defects will be forgiven us for His sake: but if we make any reserves in our obedience, we shall be regarded as despisers of his law, and take our portion with hypocrites and unbelievers. Herein the children of God are manifest, and the children of the devil; he that doeth not righteousness is not of God.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Psa 45:7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
Ver. 7. Thou lovest righteousness, and hatest wickedhess ] Solomon did so for a great while (nay, Nero’s first five years were such that Trajan was wont to say that none ever attained to the perfection of them), but Christ continually; neither can he do otherwise, Haec vere heroica est nemesis. See 2Jn 1:52Jn 1:52Jn 1:52Jn 1:5 :30 Mat 12:18-20 .
Therefore God, thy God, hath anointed
With the oil of gladness
Above thy fellows
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
wickedness = lawlessness. Hebrew. rasha’. App-44.
anointed. Hence His name Messiah (Greek. Christ) = the anointed one.
fellows = companions.
Fuente: Companion Bible Notes, Appendices and Graphics
Thou: Psa 33:5, Psa 99:4, Mat 3:15, Heb 1:9, Heb 7:26
hatest: Psa 101:3, Psa 101:4, Psa 101:8, Mat 7:23, Luk 13:27, Rev 21:27
God: or, O God
thy God: Psa 89:26, Isa 61:1, Joh 20:17, Eph 1:3
hath: Psa 89:20, Lev 8:12, 1Sa 16:13, 1Ki 1:39, 1Ki 1:40, 1Ki 19:16, Isa 61:1-3, Luk 3:22, Luk 4:18-21, Joh 3:34
oil: Psa 21:6, 1Ki 1:39, Act 2:28
above: Joh 1:16, Rom 8:29, Col 1:18, Col 1:19, Heb 2:14
Reciprocal: Exo 40:9 – the anointing oil Lev 14:15 – General 1Sa 2:10 – anointed 2Sa 8:15 – David executed 1Ki 1:34 – Zadok Psa 2:2 – anointed Psa 9:4 – right Psa 11:7 – For Psa 23:5 – thou anointest Psa 37:28 – loveth Psa 47:8 – throne Psa 48:10 – thy right Psa 72:2 – He shall Psa 89:14 – Justice Psa 92:10 – I shall Psa 97:2 – righteousness Psa 110:1 – until Psa 145:11 – the glory Pro 16:10 – A divine sentence Pro 27:9 – Ointment Son 1:3 – the savour Isa 10:27 – because Isa 11:4 – But with Isa 32:1 – king Isa 42:6 – called Isa 61:3 – the oil Isa 61:8 – I the Lord Jer 33:15 – and he Dan 9:24 – and to anoint Zec 9:9 – he is Zec 12:8 – the house Mat 25:4 – oil Joh 1:41 – Christ Joh 8:16 – yet Act 4:27 – whom Act 10:38 – God Act 24:25 – righteousness Rom 12:9 – Abhor 2Co 1:21 – anointed Eph 4:24 – righteousness Phi 2:9 – God Heb 1:8 – Thy throne 1Jo 2:20 – ye have 1Jo 3:7 – even
Fuente: The Treasury of Scripture Knowledge
Psa 45:7. Thou lovest righteousness, &c. Thou not only doest that which is good, and avoidest that which is evil, which even bad princes and men may do, and often actually do for political and prudential reasons; but thou doest these things from a pure and internal principle, from a sincere and most fervent love of righteousness, and an implacable hatred of all wickedness. The Lord Jesus has made it appear, by the holiness of his life, the merit of his death, and the great design of his gospel, that he loves righteousness; for by his example, his satisfaction, his precepts, and the influences of his grace and Spirit, he has brought in an everlasting righteousness: and his hatred to wickedness is equally manifest, for never did Gods hatred to sin appear so fully as in the sufferings of Christ. Therefore God, thy God According to thy human nature, Joh 20:17; though in respect of thy divine nature thou art his fellow, Zec 13:7, and one with him, Joh 10:30. Hath anointed thee Because thou hast given so many and great proofs of thy love to righteousness, and of thy hatred to sin; and that not only by the constant course of thy life, but also, and especially, by thy death and passion, therefore God hath raised and exalted thee far above all men and angels, to a state of joy and endless glory at his right hand: which is fully expressed by the oil of gladness. For anointing doth not always signify the conferring of inward gifts and endowments, but sometimes only the designation or inauguration of a person to some high dignity or employment, as Eze 28:14, and elsewhere. This seems to be the true sense of the clause, and is, for substance, the same thing which is expressed in other words, Php 2:8-10, namely, the glorious exaltation of Christ, in reward of his obedience unto death. It is true, however, that Christ, as man and Mediator, in order that he might govern his kingdom in that perfectly righteous manner here intended, was anointed by God with his Holy Spirit, in a peculiar manner; was endowed with gifts and graces above his fellows, above all those that ever were anointed, whether prophets, priests, or kings, whether men or angels; to the comfort and refreshment, not only of his own heart, but of the hearts of all his people. For it pleased the Father that in him, should all fulness dwell, and that out of his fulness his people should receive grace upon grace.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
45:7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath {f} anointed thee with the oil of gladness above thy fellows.
(f) Has established your kingdom as the figure of Christ, which is the peace and joy of the Church.