Psalm 45:6

Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(6) Thy throne, O God, is for ever and ever.—This is the rendering of the LXX., Vulg., and of the versions generally. But whether they supposed the words to be addressed to the Divine Being, or that the theocratic king is thus styled, is uncertain. The Christian use of the verse as applied to the Messiah (Hebrews 1:8, Note, New Testament Commentary) does not help us to explain how the monarch, who is the poet’s theme here, could be addressed as God. The use of Elohîm in Psalm 82:6; Psalm 97:7, Exodus 22:28, hardly offers a satisfactory parallel, and even 1Samuel 28:13 (where we should render, “I saw a god, &c) hardly prepares us to find such an emphatic ascription to an earthly king, especially in an Elohistic psalm. Two alternative renderings present themselves—(1) Thy throne of God is for ever . . . i.e., thy divine throne. (Comp. Psalm 31:2, “thy refuge of strength.”) (2) Thy throne is of God for ever, which is grammatically preferable, and with which may be compared 1Chronicles 29:23, “the throne of the Lord.”

Benson Commentary

Psalm 45:6. Thy throne, O God, &c. — It is evident that the speech is still continued to the same person whom he calls king, Psalm 45:1; Psalm 45:11; and here God, to assure us that he doth not speak of Solomon, but of a far greater king, who is not only a man, but the mighty God, Isaiah 9:6. For though the name Elohim, or God, be sometimes given in Scripture to some creatures, yet, in those cases, it is always clogged with some diminishing expression, signifying that they are only made, or called gods, and that only for a certain time and purpose; (see Exodus 4:16; Exodus 7:1; Psalm 82:6; and it is nowhere put simply and absolutely for any person but him, who is God, blessed for ever, Romans 9:5. Is for ever and ever — Namely, properly, and in thine own person, in which, as he lives for ever, so he must necessarily reign for ever; whereas David, whose throne was said to be established for ever, 2 Samuel 7:16, was a mortal man, and therefore that promise was not intended of, nor could be fulfilled in, his person, without including his seed, and especially the Messiah. And, as he here gives to the Messiah the name of God, which was never given to David nor Solomon, so he ascribes an everlasting kingdom to him, in such a sense as was never given to them. So Daniel 2:44; Daniel 7:14. The sceptre of thy kingdom is a right sceptre — The sceptres of earthly princes are often swayed with great injustice and manifold iniquities, which lay the foundation of their overthrow; but thou rulest with exact righteousness and equity, and therefore thy throne is established, Proverbs 16:12.

Matthew Henry's Concise Commentary

45:6-9 The throne of this almighty King is established for ever. While the Holy Spirit leads Christ's people to look to his cross, he teaches them to see the evil of sin and the beauty of holiness; so that none of them can feel encouragement to continue in sin. The Mediator is God, else he had been neither able to do the Mediator's work, nor fit to wear the Mediator's crown. God the Father, as his God in respect to his human nature and mediatorial offices, has given to him the Holy Spirit without measure. Thus anointed to be a Prophet, Priest, and King, Christ has pre-eminence in the gladdening gifts and graces of the spirit, and from his fulness communicates them to his brethren in human nature. The Spirit is called the oil of gladness, because of the delight wherewith Christ was filled, in carrying on his undertakings. The salvation of sinners is the joy of angels, much more of the Son. And in proportion as we are conformed to his holy image, we may expect the gladdening gifts influences of the Comforter. The excellences of the Messiah, the suitableness of his offices, and the sufficiency of his grace, seem to be intended by the fragrance of his garments. The church formed of true believers, is here compared to the queen, whom, by an everlasting covenant, the Lord Jesus has betrothed to himself. This is the bride, the Lamb's wife, whose graces are compared to fine linen, for their purity; to gold, for their costliness: for as we owe our redemption, so we owe our adorning, to the precious blood of the Son of God.

Barnes' Notes on the Bible

Thy throne, O God, is forever and ever - This passage is quoted by the author of the Epistle to the Hebrews in proof that the Messiah is exalted above the angels, and it is, beyond all question, adduced by him as having original reference to the Messiah. See the passage explained at length in the notes at Hebrews 1:8. I do not perceive, after an interval of nearly twenty years since those notes were written, that it is necessary to alter or to add anything to what is there said in explanation of the passage. It is undoubtedly an address to the "king" here referred to as God - as one to whom the name "God" - אלהים 'Elohiym - may be properly applied; and, as applied to the Messiah by the author of the Epistle to the Hebrews, it clearly proves that Christ is Divine.

Jamieson-Fausset-Brown Bible Commentary

6. No lawful construction can be devised to change the sense here given and sustained by the ancient versions, and above all by Paul (Heb 1:8). Of the perpetuity of this government, compare 2Sa 7:13; Ps 10:16; 72:5; 89:4; 110:4; Isa 9:7.

Matthew Poole's Commentary

O God: it is most evident that the speech is still continued to the same person, whom he calls King, Psalm 45:1,11, and here

God; which change of the title was very expedient, and in some sort necessary, to give us a true understanding of this Psalm, and to assure us that he doth not speak of Solomon, (to whom neither these, nor the foregoing, nor the following words agree, because his reign was peaceable and short, and stained with many and great iniquities,) but a far greater King, even of the Messias, who is not only a man, but also the mighty God, as he is called, Isaiah 9:6, and as the apostle solidly proves from this place, Hebrews 1:8. For though the name of Elohim, or God, be sometimes given in Scripture to some creatures, yet in those cases it is always clogged with some diminishing expression, signifying that they are only made or called gods, and that only for a certain time and purpose, as is manifest from Exodus 4:16 7:1 Psalm 82:6; and it is no where put simply and absolutely for any person, but him, who is God blessed for ever, Romans 9:5. Is for ever and ever, to wit, properly and in thine own person, in which as he lives for ever, so he must necessarily reign for ever; whereas David, whose throne is said to be established for ever, 2 Samuel 7:16, was a mortal man, and therefore that promise was not intended of, nor could be fulfilled in, his person, without including his posterity. And as he here gives to the Messias the name of God, which was never given to David nor Solomon, so he ascribes an everlasting kingdom to him in such a sense as it was never given to them. So Daniel 2:44 7:14.

The sceptre of thy kingdom is a right sceptre; it is not strange that thy throne is not liable to the same uncertainties and casualties with the thrones of earthly princes, because their sceptres are commonly managed with great injustice and manifold iniquities, which lay the foundation of their overthrow; whereas thou rulest with exact righteousness and equity, whereby thy throne is established, Proverbs 16:12.

Gill's Exposition of the Entire Bible

Thy throne, O God, is for ever and ever,.... This verse and Psalm 45:7 are cited in Hebrews 1:8; and applied to the Son of God, the second Person in the Trinity; and therefore are not an apostrophe to the Father, as some have said; nor will they bear to be rendered, "thy throne is the throne of God", or "thy throne is God"; or be supplied thus, "God shall establish thy throne". But they are spoken of the Son of God, who is truly and properly God, the true God and eternal life; as appears by the names by which he is called, as Jehovah, and the like; by his having all divine perfections in him; by the works which he has wrought, and by the worship which is given unto him; and to whom dominion is ascribed, of which the throne is an emblem, Genesis 41:40. And this his government is either general, over angels, good and bad, and over men, even wicked men, and over the greatest among men, the kings of the earth; or special, over his own church and people, and which is exercised by his Spirit and grace in them; by his word and ordinances among them; and which will be in a glorious manner in the latter day; and in heaven, though not in the same manner as now, and that to all eternity: for to this government duration for ever and ever is attributed; Christ will have no successor, he will die no more; nor can his government be subverted or taken out of his hands, or he be removed from his throne by any of his enemies, or by all of them; and though his kingdom will be delivered up to the Father, it will not cease, it is an everlasting one;

the sceptre of thy kingdom is a right sceptre; meaning either the Gospel, which is the golden sceptre of mercy and grace, stretched out and held forth for the encouragement of sensible sinners; and is a sceptre of righteousness, as it directs to the righteousness of Christ for justification, and encourages works of righteousness to be done by men: or rather the righteous administration of Christ's government is meant, the sceptre being an emblem of dominion and government, Genesis 49:10.

Geneva Study Bible

Thy {e} throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.

(e) Under this figure of this kingdom of justice is set forth the everlasting kingdom of Christ.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

6. Thy throne, O God, is for ever and ever] (1) This appears to be the sense given by all the Ancient Versions, for though it has been argued that ὁ θεὸς in the LX X is not the vocative (Thy throne O God) but the predicate (Thy throne is God), the words do not appear to have been so understood by any of the ancient commentators, and the construction is certainly not an obvious one. But this rendering involves serious difficulties, whether it is taken as an address to the king or to God. (a) Can the king who is the subject of the Ps. be addressed as Elohim, ‘God’? The older expositors, who regarded the Psalm as directly Messianic, of course felt no difficulty, and saw in the words a recognition of the Deity of Christ. But the tone and contents of the Psalm make it clear that it is addressed to some actual king. Could such a king be so addressed? It is argued that judges were called gods (Exodus 21:6; Exodus 22:8-9; Exodus 22:28(?); 1 Samuel 2:25); that the theocratic king as the representative of God was said to sit “on the throne of Jehovah” (1 Chronicles 28:5; 1 Chronicles 29:23); that a prophet can predict that the house of David should be as God (Zechariah 12:8); that Elohim is applied to men in the sense of divine or supernatural (Exodus 7:1; 1 Samuel 28:13); that Isaiah speaks of the Messianic king as El gibbôr, ‘mighty God’; and that the words of the next verse (where doubtless Jehovah thy God originally stood) preclude the possibility of misunderstanding. But it is doubtful whether judges are actually called gods (see R.V. of the passage quoted): certainly they are only so called as the mouthpieces of God, Who is regarded as the fountain of judgement: and after all that has been urged in favour of this interpretation it seems hardly possible to suppose that the king is directly addressed as Elohim.

(b) The Targum regards the words as addressed to Jehovah, ‘The throne of Thy majesty, O Jehovah, abideth for ever and ever.’ Jehovah’s throne may mean His heavenly throne (Psalm 145:13; Lamentations 5:19), or the throne which He has established on earth as its counterpart and representative. But this interpretation seems to be excluded by the context. The king is addressed in the preceding and following verses, and it seems hardly possible to suppose that in this verse alone Jehovah is abruptly addressed.

(2) In view of these difficulties it is necessary to consider whether the words are correctly translated. Various other renderings have been proposed, taking Elohim as the subject or predicate of the clause instead of as a vocative. (a) God is thy throne: i.e. thy kingdom is founded upon God. In support of this are quoted such phrases as “Jehovah is my refuge and my fortress” (Psalm 91:2), or, “The eternal God is thy dwelling-place” (Deuteronomy 33:27). But the expression, to say the least, would be a strange one. (b) Thy throne is God, i.e. divine. But though Hebrew uses substantives as predicates in a way which our idiom does not allow, this particular instance seems scarcely admissible. (c) Thy throne [is the throne of] God (R.V. marg.). It is a disputed point whether this rendering is grammatically legitimate; but good authorities decide in the affirmative. It gives an excellent sense, and if the text is to be retained is the most satisfactory explanation of it. The theocratic king occupied the earthly throne of Jehovah as His representative (1 Chronicles 28:5; 1 Chronicles 29:23), ruling by His power (1 Kings 3:28), and in His Name; and the justice of this king’s government (6 b, 7) stamps him as a worthy representative of Jehovah.

(3) Various emendations have been suggested, for the most part introducing a verb to give the sense, God hath established thy throne. The most ingenious is that of Bruston, who supposes that the Elohistic editor misread YHVH, Jehovah, for YHYH, shall be, and according to his usual custom substituted Elohim. Thy throne shall be for ever and ever would be an echo of the promise in 2 Samuel 7:16 b.

Whatever may be the precise rendering, there can be little doubt that the words contain a reference to the promise of eternal dominion to the house of David, which was fulfilled in Christ. See 2 Samuel 7:13; 2 Samuel 7:16; Psalms 89; cp. Psalm 21:4; Psalm 72:5.

Psalm 45:6-7 are quoted in Hebrews 1:8-9. “It is commonly supposed that the force of the quotation lies in the Divine title (ὁ θεός) which, as it is held, is applied to the Son. It seems however from the whole form of the argument to lie rather in the description which is given of the Son’s office and endowment. The angels are subject to constant change, He has a dominion for ever and ever; they work through material powers, He—the Incarnate Son—fulfils a moral sovereignty and is crowned with unique joy. Nor could the reader forget the later teaching of the Psalm on the Royal Bride and the Royal Race. In whatever way then ὁ θεός be taken, the quotation establishes the conclusion which the writer wishes to draw as to the essential difference of the Son and the angels.” Bp. Westcott in loc.

the sceptre &c.] R.V. rightly, A sceptre of equity is the sceptre of thy kingdom. The sceptre is the symbol of royal authority; and the authority of the true king, like that of Jehovah, is exercised in righteousness and equity. Cp. Psalm 67:4; Psalm 89:14 with Isaiah 9:7; Isaiah 11:4 ff; Psalm 72:2 ff, Psalm 72:12 ff, and numerous passages in which righteousness is named as a fundamental attribute of God and an indispensable characteristic of His true representative on earth.

Pulpit Commentary

Verse 6. - Thy throne, O God. So the LXX., the Epistle to the Hebrews (Hebrews 1:8), the Chaldee paraphrase, and, among critics, Rosenmuller, Hengstenberg, Kay, Professor Alexander, and Canon Cook. The renderings proposed by Gesenius, Ewald, and the anti-Messianic school generally are wholly untenable, as Hengstenberg has clearly shown. The psalmist's intention is to address the King, whom he has already declared to be more than man (ver. 2), as "God." Is for ever and ever. A dominion to which there will never be any end. This is never said, and could not be truly said, of any earthly kingdom. When perpetuity is promised to the throne of David (2 Samuel 7:13-16; Psalm 89:4, 36, 37), it is to that throne as continued in the reign of David's Son, Messiah. The sceptre of thy kingdom is a right sceptre; literally, a sceptre of rectitude (comp. Psalm 67:4; Psalm 96:10). Psalm 45:6

Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 45:7-8) In order to avoid the addressing of the king with the word Elohim, Psalm 45:6 has been interpreted, (1) "Thy throne of God is for ever and ever,", - a rendering which is grammatically possible, and, if it were intended to be expressed, must have been expressed thus (Nagelsbach, 64, g); (2) "Thy throne is God ( equals divine) for ever and ever;" but it cannot possibly be so expressed after the analogy of "the altar of wood equals wooden" (cf. Psalm 45:9), or "the time is showers of rain equals rainy" (Ezra 10:13), since God is neither the substance of the throne, nor can the throne itself be regarded as a representation or figure of God: in this case the predicative Elohim would require to be taken as a genitive for אלהים כּסּא, which, however, cannot possibly be supported in Hebrew by any syntax, not even by 2 Kings 23:17, cf. Ges. 110, 2, b. Accordingly one might adopt the first mode of interpretation, which is also commended by the fact that the earthly throne of the theocratic king is actually called יהוה כסא in 1 Chronicles 29:23. But the sentence "thy throne of God is an everlasting one" sounds tautological, inasmuch as that which the predicate asserts is already implied in the subject; and we have still first of all to try whether אלהים cannot, with the lxx ὁ θρόνος σου, ὁ Θεὸς, εἰς αἰῶνα αἰῶνος, be taken as a vocative. Now, since before everything else God's throne is eternal (Psalm 10:16; Lamentations 5:19), and a love of righteousness and a hatred of evil is also found elsewhere as a description of divine holiness (Psalm 5:5; Psalm 61:8), אלהים would be obliged to be regarded as addressed to God, if language addressed to the king did not follow with על־כּן. But might אלהים by any possibility be even addressed to the king who is here celebrated? It is certainly true that the custom with the Elohim-Psalms of using Elohim as of equal dignity with Jahve is not favourable to this supposition; but the following surpassing of the אלהים by אלהים אלהיך renders it possible. And since elsewhere earthly authorities are also called אלהים, Exodus 21:6; Exodus 22:7., Psalm 82:1-8, cf. Psalm 138:1, because they are God's representatives and the bearers of His image upon earth, so the king who is celebrated in this Psalm may be all the more readily styled Elohim, when in his heavenly beauty, his irresistible doxa or glory, and his divine holiness, he seems to the psalmist to be the perfected realization of the close relationship in which God has set David and his seed to Himself. He calls him אלהים, just as Isaiah calls the exalted royal child whom he exultingly salutes in Psalm 9:1-6, אל־גּבּור. He gives him this name, because in the transparent exterior of his fair humanity he sees the glory and holiness of God as having attained a salutary of merciful conspicuousness among men. At the same time, however, he guards this calling of the king by the name Elohim against being misapprehended by immediately distinguishing the God, who stands above him, from the divine king by the words "Elohim, thy God," which, in the Korahitic Psalms, and in the Elohimic Psalms in general, is equivalent to Jahve, thy God" (Psalm 43:4; Psalm 48:15; Psalm 50:7); and the two words are accordingly united by Munach.

(Note: The view that the Munach is here vicarius Tiphchae anterioris (Dachselt in his Biblia Accentuata) is erroneous, vid., Accentuationssystem, xviii. 4. It is the conjunctive to אלהיך, which, in Heidenheim and Baer, on the authority of the Codices, has Tiphcha anterior, not Athnach as in the editions heretofore published. The proper place for the Athnach would at first be by שׁשׁון; but according to Accentuationssystem, xix. 6, it cannot stand there.)

Because the king's sceptre is a "sceptre of uprightness" (cf. Isaiah 11:4), because he loves righteousness and consequently (fut. consec.) hates iniquity, therefore God, his God, has anointed him with the oil of joy (Isaiah 61:3; cf. on the construction Amos 6:6) above his fellows. What is intended is not the anointing to his office (cf. Psalm 89:21 with Acts 10:38) as a dedication to a happy and prosperous reign, but that God has poured forth upon him, more especially on this his nuptial day, a superabundant joy, both outwardly and in his spirit, such as He has bestowed upon no other king upon the face of the earth. That he rises high above all those round about him is self-evident; but even among his fellows of royal station, kings like himself, he has no equal. It is a matter of question whether the writer of the Epistle to the Hebrews (Hebrews 1:8) has taken the first ὁ Θεὸς of the expression ὁ Θεὸς ὁ Θεὸς σου as a vocative. Apollinaris does not seem so to have understood him; for he renders it τοὔνεκά σοι Θεὸς αὐτὸς ἑὴν περίχηευεν ἀλοιφήν χηρίσας τερπωλῆς μετόχηοις παρὰ πάντας ἐλαίῳ, and the Greek expositors also take ὁ Θεὸς here as a nominative.