◄ Psalm 45:11 ►














Pulpit Commentary Homiletics
The Glories Of The Eternal King
Psalm 45:1-17
C. Clemance
This psalm is one of those which set forth in glowing terms the glory and majesty of the King of kings, the Anointed One, who should come into the world. "It is a psalm of the theocratic kingdom, the marriage song of the King." It is a song of the highest order, which, according to its title, was for the chief musician; set to "Shoshannim," a word which, we are told in the margin (Revised Version), means "lilies." This, however, does not throw much light on the matter. Furst is more helpful when he tells us that Shoshannim is a proper name, and denotes one of the twenty-four music-choirs left by David, so called from a master named Shushan. The introduction to the psalm, which is found in its first verse, is much more striking than would appear from the translation in either the Authorized Version or the Revised Version. It may be rendered," My heart is boiling over with a goodly theme: I speak: my work is for a King: may my tongue be as the pen of a ready writer!" Here we have a striking illustration of the words of the Apostle Peter, "Holy men of God spake as they were moved by the Holy Ghost;" this fervour of spirit, urging on the worker as by a power beyond himself to write of "the King," is one of the ways in which the sacred writers were "moved." And there is no reason for refusing to acknowledge the far-reachingness of this psalm, as setting forth beforehand, under the guidance of the Holy Spirit, the grandeur of our victorious Lord To no one, indeed, but Jesus, can we apply the epithets which are herein used. That a King "higher than the kings of the earth" is foretold in Scripture is certain (see 2 Samuel 7:12-16; 2 Samuel 23:2-5; Psalm 2., 72., 79., 110.). So that it is no wonder to find that such is the case in this psalm, The main difficulty in the psalm - in fact, the only serious one to believing critics - is the fact that the entire passage vers. 10-15 is based on a custom which in the psalmist's time was not only familiar to Orientals, but was even honourable in their eyes, though it would not be deemed so in ours. It would be a coveted honour among maidens to be among the well-beloved ones of an honourable king; for though the queen-consort was the principal wife, yet she was by no means the only one on whom the king bestowed his affection. Even David had six wives. He was not thought the worse of for this. The Law of God did not sanction it, but society did. Hence, though this psalm shoots far ahead to a beauty, a glory, and a majesty beyond the sons of men, yet the ground-plan of its symbolism is found in the usages of Oriental courts at their best. If it was then deemed a high honour for maidens to be among the beloved of a king, how much greater would be the honour of those who should be brought in the far-off times to place their whole selves, body, soul, and spirit, at the absolute disposal of him who would be "King of kings, and Lord of lords"! We may gather up under four heads the main features of this sublime prophetic forecast. In doing so, however, it behoves us to take the Christian expositor's standpoint, and to carry forward the dim and suggestive words here given us, to the fuller and clearer setting of New Testament unfoldings.

I. HERE IS A KING FORESEEN, UNIQUE IN HONOUR AND RENOWN. That the sacred writers were familiar with the thought of a King who should come into the world, surpassing all others, we have seen above; this is shown in the passages to which reference has already been made. But even if such passages were fewer and less clear than they are, the amazing combination of expressions in the psalm before us is such, that to none other than the Son of God can they possibly be applied with any semblance of reason. But as we think of him, every term fails in place. Let us take each expression in order. There are no fewer than twelve of them.

1. There is beauty. (Ver. 2.) A beauty beyond that of the sons of men. This points to one who is above the race. And verily the beauty of the Lord Jesus is one of his unnumbered charms. He is the "chief among ten thousand, the altogether lovely."

2. Grace is poured into his lips (ver. 2). How true was this of Jesus (Luke 4:22; John 1:14)! Grace was also ever pouring out from his lips.

3. The fullest blessings descend continually upon him (ver. 2; cf. John 3:34).

4. There are the glory and majesty of royal state (ver. 3). For "with" read "even" ('Variorum Bible'). The sword to be girded on his thigh as for war (see Delitzsch) is his glory and his majestic state. With these he will go forth, conquering and to conquer.

5. His cause is that of truth, meekness, and righteousness. (Ver. 4.) No other king ever combined these in perfection, nor even at all. "Meekness is about the very last thought associated with earthly kings (but see Matthew 11:29).

6. His progress would be marked by terror as well as by meekness (ver. 4; Psalm 65:5; Romans 11:22; 2 Corinthians 5:11; Revelation 1:7).

7. His arrows would be sharp in the hearts of his enemies (ver. 5), and the peoples (plural, Revised Version)would fall beneath him. He should have universal sway, and not over Israel only.

8. He should be God, and yet be anointed by God. (Vers. 6, 7.) How enigmatical before fulfilment! How fully realized in our Immanuel, in him who is at once God and man, David's Son, yet David's Lord!

9. His throne should be eternal. (Ver. 6.) Thy throne, O God, is for ever and ever" (cf. Hebrews 1:8, 9).

10. His sceptre should be a sceptre of righteousness. (Vers. 6, 7.) This is preeminently true; so much so that even those who acknowledge him as Lord, and who have yet been destitute of righteousness, will be rejected (Matthew 7:22, 23).

11. He would receive a higher anointing than that of others (ver. 7; Acts 4:27; Acts 10:38; Luke 4:18). 12. Associated with his coming would be fragrance, music, and joy (ver. 8, Revised Version). Surely the gladness and song that gather round this King surpass all other gladness and all other songs that earth has ever known. No widow's wail, no orphan's sigh, attend on the conquests of this King. He conquers but to save. And the joy! oh, how great! Joy among the saved (1 Peter 1:8). Joy among the saints (1 John 1:4). Joy among the angels (Luke 20:10). Joy in the heart of the Father and the Son (Luke 15:32). Joy for ever and ever (Isaiah 35:10). What a magnificent forecast, hundreds of years beforehand! Who dares to deny the supernatural with such a fact before him?

II. HERE IS THE KING'S BRIDE. (Ver. 9.) What can the psalmist mean by the bride of such a King, but the Church of his love (see Ephesians 5:23-32)? The following features, if worked out, would greatly exceed the space at our command.

1. She forsakes her Father's house, to be joined to this King, and leaves all her old associates behind her (ver. 10).

2. She is wedded to him (ver. 11, "He is thy Lord").

3. She is devoted to him (ver. 11).

4. She is decorated with finest gold (ver. 9), and is at the place of honour by his side.

5. Her attendants should come from the nations, with their offerings of devotion (ver. 12).

III. HERE IS THE KING'S OFFSPRING. (Ver. 16.) The sacrifice which the bride had made for the sake of the King shall be more than recompensed by her having children, who should gather round her, and who should become "princes in the earth" (1 Peter 2:9; Revelation 1:6; Revelation 5:10; Revelation 20:6).

IV. HERE IS FORETOLD THE KING'S UNIVERSAL AND ENDLESS PRAISE. (Ver. 17.) Though the verse seems to be addressed immediately to the bride, evidently the carrying forward of the name to generation after generation is an honour chiefly of the King, and results from the bridal union. And the praise which shall accrue will be from the peoples (Revised Version), from all the nations; and this praise will be for ever and ever (Psalm 72:17). "Christ's espousing unto himself a Church, and gathering more and more from age to age by his Word and Spirit unto it, his converting of souls, and bringing them into the fellowship of his family, and giving unto them princely minds and affections wherever they live, are large matters of growing and everlasting glory" (Dickson). Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and to the Lamb for ever and ever." - C.

Biblical Illustrator
So shall the King greatly desire thy beauty.
Psalm 45:11
The beauty of the Church desired by Christ
T. Bennet
I. THE BELIEVER'S BEAUTY.

1. It is all derived, and not natural. Our Lord Jesus first makes men beautiful through His comeliness put upon them, and then He commends and takes pleasure in the works of His own hands (Ezekiel 16:14).(1) The believer is covered with the rich and ornamenting robe of the righteousness of His glorious surety. He is "clothed with the garments of salvation" (Isaiah 61:10).(2) The believer is also "all glorious within," by the working of the Holy Spirit. His heart and affections ascend heavenward.(3) The believer is fair and beautiful in respect of his outward conversation. The truly godly do not talk and walk at random: "Honey and milk are under their tongue," and they endeavour through grace to set the Lord always before them, and to regulate every part of their conduct according to the rule of His Word.

2. What are some of the qualities of the believer's beauty?(1) It is a derived beauty.(2) It is real (Song of Solomon 4:1). The judgment of Christ concerning His children, and the world's opinion of them, are very different.(3) It is of a spiritual nature, His adorning is the hidden man of the heart (1 Peter 3:4).(4) It is of a growing and increasing nature (Proverbs 4:18; Romans 8:18). Every new discovery that the believer gets of the King in His beauty by the eye of faith, in the glass of his own word, adds to his spiritual beauty, and carries him forward to a further degree of likeness and conformity to Christ (2 Corinthians 3:18).(5) The Lord Jesus will perfect the beauty of His Bride and Spouse in due time. The beauty of a believer is perfect as to parts in the day of regeneration (2 Corinthians 5:17); and he that hath once begun the good work of beautifying a soul with salvation will finish it (Philippians 1:6).

II. THE DELIGHT WHICH THE LORD JESUS IS PLEASED TO TAKE IN THE BELIEVER'S BEAUTY.

1. He does so by looking upon it with pleasure and delight. He beholds the upright with a pleasant countenance (Psalm 11:17). We see with what pleasure he beheld the integrity of Nathaniel (John 1:47). And as He looks upon the beauty of His people with delight, so He is never more taken with it than when they are entertaining the lowest thoughts of themselves.

2. He does so by commending it (Job 1:8; Song of Solomon 2:14).

3. Christ evidences great delight in the beauty of His people by keeping company with them, and admitting them to the enjoyment of sweet fellowship and communion with Himself (Revelation 3:20)

4. He evidences the pleasure and delight which He takes in the beauty of His people, by letting them into the knowledge of these things which are hid from the men of the world (Psalm 25:14).

5. He evidences His delight and complacency in the beauty of His people by the many endearing characters and designations which He gives them; such as, His Sister, His Spouse, His Love, His Dove, His Undefiled, etc.

6. He does so by the honourable services He employeth His people in. He, as it were, ornaments Himself with them (Isaiah 62:3).

7. Christ evidences His desire of, and delight in, the beauty of His people by intimating His will to the Father, that they may be admitted to be where He is after they have served their generation according to His will in the present world (John 17:24).

III. USE.

1. For information.(1) We may infer that man is by nature vile and loathsome in the sight of an holy God, and so liable to the Divine displeasure; he has lost the glorious and beautiful image of God that was instamped upon him in his first creation by his fall in the first Adam.(2) Hence, see what it is that can render a man truly beautiful and comely in the sight of God; it is his being clothed with the righteousness of His Son, and His being made a partaker of the grace of His Spirit.(3) Hence, see how it is that any come actually to partake of the beauty of holiness, and that is in their being espoused to Christ.(4) Is our Lord Jesus pleased to take complacency and delight in the beauty of His people? Then we may see how careful and diligent they should be to become still more desirable in His eye by growing in likeness and conformity to Him.(5) Hence, see that believers in Christ need not be much moved on account of the disrespect and contempt which a carnal world is disposed to cast upon them.(6) We may see matter of reproof to all such as are instrumental in marring the beauty of the Church, whether by persecution, error in doctrine, neglect of discipline, or by perverting the exercise of it, or by the introduction of human inventions into the worship of God.

2. For trial and examination. Are you possessed of that beauty that is amiable in the sight of Christ? If so, we think that you have seen your natural blackness and deformity; if ever you saw yourselves in the glass of the holy law set before you by the Spirit, this must have been the case with you. You have seen and felt an utter inability in yourselves to acquire that beauty that is pleasing to Christ. But again, if you are partakers of this beauty that is so desirable to Christ, then your remaining sin and deformity is your burden. In a word, if you are blessed with the begun participation of spiritual beauty, it is your real concern to have it increased and perfected. You are sensible there is much lacking in it (Philippians 3:13).

3. For exhortation.(1) As to you who are the children and people of God, and whom He has begun to beautify with His salvation, we exhort you to bless the Lord for His goodness to you; for His works of wonder done, both for you and in you; though you were once lying among the pots, yet mercy has lifted you up. To be upon your guard against everything that tends to stain your beauty. Watch and pray that ye enter not into temptation. "Be not conformed to this world."

(T. Bennet)

For He is thy Lord; and worship thou Him.
Religious worship
R. Watson.
I. ITS NATURE.

1. Its internal principles. There must be reverence, and this in the highest degree, because of its object. Not terror, but sacred awe and delight. And there must be also deep humiliation, for we are sinful creatures. Anything like self-satisfaction and complacency must be offensive to God. See parable of Pharisee and Publican. And such humility has ever characterized God's true worshippers. Another principle of worship for fallen man must be trust in atonement. No acceptable worship ever was presented but through sacrifice. The history of Cain and Abel illustrates this. And thus is it now. All access to God is by the sacrifice of Christ. Then there must be submission, See the attendant seraphim whom Isaiah saw in his vision of "the Lord sitting upon a throne high and lifted up." They were engaged in reverential worship. Another principle is love. Not gratitude alone, but supreme affection delighting in God.

2. Its external manifestations. And here we have —(1) Acts, such as prayer, thanksgiving, commemoration, sitting before the Lord to hear His word, which is a real act of worship, and not as some thoughtlessly say, to be distinguished from it.(2) Places — the closet, the family, the church and the great assembly.

II. THE GROUND AND REASON OF WORSHIP. "For He is thy Lord." This declares —

1. The Divine greatness, for the Lord of the Church is Lord of all.

2. His absolute dominion over us. That dominion extends to our being, and to all by which our being can be supported. All the blessings of life are by Him distributed, withheld, restricted, or multiplied, or withdrawn. Our felicity is from the light of His countenance; our pain from the pressure of His hand.

3. He is our Lord legislatively. He has given us a law to obey, a law holy, just and good. And He has sanctioned it by the penalty of eternal death. But as we have broken the law, all the more reason wherefore we should worship.

4. But to the Church especially it may be said, "He is thy Lord." For the Church is a society of such as are actually reconciled to God by Jesus Christ; it is the separated company of pardoned believers. And to this company He stands in the special relation of a gracious Sovereign.

III. THE IMPORTANCE OF WORSHIP. We speak now only of public worship. For the proclamation of the great fundamental truths of religion. This, therefore, has ever been felt to be a duty. Good men have struggled, not for mere freedom of opinion, but of worship. Let us uphold the worship of God. Beware of a careless formal service. Seek in it to be increasingly spiritual.

(R. Watson.)

The duty of all to pay divine worship and homage to Christ
T. Bennet.
I. THE DESIGNATION THE FATHER HERE GIVES TO CHRIST. "He is thy Lord."

1. This designation implies that there is a mutual relation between Christ and the Church: He is her Lord, and she His servant; He her King, she His subject; He her Head, she His member; He her Husband, she His spouse.

2. It implies His eminency in the Church. Whatever persons come into it He alone is Lord and Sovereign there.

3. It implies His sovereign power and authority in and over the Church. He is the sole Lawgiver to the Church (Isaiah 33:22). He is the great Speaker in the Church, to whom alone she owes the hearing of faith (Matthew 17:5). Yea, so large and extensive is His dominion, that it reaches to heaven, earth and hell (Revelation 1:18).

4. It implies that it is the indispensable duty of the Church, and every particular member thereof, to yield cheerful and ready obedience to the will of Christ in whatever He is pleased to command.

5. It implies that our Lord Jesus has the burden and care of the Church lying wholly upon Him.

6. It implies that He is God equal with the Father and Holy Spirit. "He is thy Lord," faith the Father to, the Church, "and worship thou Him."

II. Is WHAT RESPECTS JESUS CHRIST MAY BE CALLED LORD OF THE CHURCH.

1. He is so by the designation and appointment, of God the Father, who saith concerning Him (Psalm 2:6).

2. He is so in virtue of His own actual compliance with the Father's designation of Him to that charge (Psalm 40:6, 7; Isaiah 50:5).

3. Jesus Christ is the Church's Lord by purchase and conquest; He is her Lord-Redeemer, both by price and by power. He has purchased the Church at the costly price of His own precious blood (1 Peter 1:18).

4. He is Lord in and over the Church, as He is her Husband and she His spouse.

5. He is Lord in and over the Church by her own consent.

6. He is Lord of the Church, inasmuch as it is from Him that she expects, and is to enjoy the reward, when her service in this world is accomplished (2 Thessalonians 4:7, 8).

III. THE WORSHIP AND HOMAGE WHICH THE CHURCH OWES TO CHRIST AS HER LORD.

IV. USE.

1. For information.(1) Hence, see that the Church is a highly dignified society.(2) Is Jesus Christ Lord in and over the Church? Then we may see the sin and danger of usurping any of the prerogatives which belong to Him by adding to, or taking from, His institutions.(3) Hence, see with what care and diligence the Church and every particular member thereof should, in their places and stations, strive together for the faith of the Gospel.

2. For trial and examination.(1) What acquaintance have you got with Christ as your Lord and Redeemer?(2) How are you pleased with the laws of Christ by which He rules His subjects?(3) What think ye of Christ — of His person, of His love, His righteousness, offices and fulness; in all these He is truly precious to them who believe.(4) Of what quality is your obedience to the royal law of Christ? Is it of an evangelical nature? Does it spring from faith in:Him, love to Him, and a tender regard to His authority displayed therein?

3. For exhortation.(1) We exhort you who have been brought, by the power of grace to take Christ for your Lord, "to grow in grace, and in the knowledge of your Lord."(2) We exhort you who are strangers to Christ, and so in a state of rebellion against Him, to consider the woeful condition you are in.

(T. Bennet.)

Worship
A. Aitken.
Praise and thanksgiving are the two necessary elements in all worship. We praise God for what He is — love, mercy, patience, justice, power, these are but some of the attributes of the Deity, and the more we realize their extent the more unfeignedly shall we praise Him. We offer up our thanksgivings for all that He has given and is giving us; material and spiritual blessings have been given to us so abundantly that we must be amazingly blind or monstrously ungrateful if our thanksgivings do not daily ascend to our loving Father. Worship is of immeasurable value to ourselves; it has a transforming power, in that it ever directs our thoughts away from ourselves outwards to our God. Besides this, the more our thoughts are uplifted in worship the more we shall grow like the God we worship. A Greek writer has told us of a temple at the entrance of which hung a magic mirror; every worshipper on entering the temple glanced into the mirror, and there saw himself in the very likeness of the God he worshipped. The legend but dimly veils "a great truth; why do we love to see our children true hero-worshippers? Is it not because we believe they will become more and more like the hero they respect so intensely? We ourselves delight in the companionship of a noble, heroic character. Or it may be we look back with thankfulness to the time we spent in such an one's company; and why is the memory so sweet? We found a new strength through that friendship; in some degree we became like our friend. So, with humble, adoring love, we worship the God who condescends to be our friend, in the glorious expectation of gradually attaining to His likeness. So worship is to transform the various chequered experiences of our daily life, and even while it does so it shall transform our whole characters, till we "come unto a perfect man, unto the measure of the stature of the fulness of Christ." In our worship do we praise God because we daily prove what He is? Is our worship the outward expression of the faith and loyalty we show every day of our lives, or is it but the expression of virtues which should exist in us, but are never manifest? What does God see? Our worship should inspire us, should brighten the dark hours of our lives, nay, should even transform our lives by the "renewing of our minds." Have we to confess that our worship is not a power in our lives, doesn't cheer us when in sorrow, perplexity or temptation, doesn't draw us closer to our God? What does God see?

(A. Aitken.)

People
Korah, Ophir, Psalmist
Places
Jerusalem
Topics
Beautiful, Beauty, Bow, Desire, Greatly, Homage, Honor, Honour, Reverence, Seeing, Thyself, Worship
Outline
1. The majesty and grace of Christ's kingdom
10. The duty of the church, and the benefits thereof

Dictionary of Bible Themes
Psalm 45:11

     4040   beauty

Psalm 45:10-11

     1680   types

Library
July 20. "Forget Also Thine Own" (Ps. Xlv. 10).
"Forget also thine own" (Ps. xlv. 10). We, too, like the ancient Levites, must be "consecrated every one upon our son and upon our brother," and "forget our kindred and our father's house" in every sense in which they could hinder our full liberty and service for the Lord. We, too, must let our business go if it stands between us and the Lord, and in any case let it henceforth be His business and His alone, pursued for Him, controlled by Him, and its profits wholly dedicated to Him, and used as He …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Portrait of the Bride
'Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; 11. So shall the King desire thy beauty: for He is thy Lord; and worship thou Him. 12. And the daughter of Tyre shall be there with a gift; even the rich among the people shall entreat thy favour. 13. The King's daughter within the palace is all glorious: her clothing is inwrought with gold. 14. She shall be led unto the King in broidered work: the virgins, her companions, that follow …
Alexander Maclaren—Expositions of Holy Scripture

The King in his Beauty
'Thou art fairer than the children of men; grace is poured into Thy lips: therefore God hath blessed Thee forever. 3. Gird Thy sword upon Thy thigh, O mighty one, Thy glory and Thy majesty. 4. And in Thy majesty ride on prosperously, because of truth and meekness and righteousness: and Thy right hand shall teach Thee terrible things. 5. Thine arrows are sharp; the peoples fall under Thee; they are in the heart of the King's enemies. 6. Thy throne, O God, is for ever and ever: a sceptre of equity …
Alexander Maclaren—Expositions of Holy Scripture

The Gladness of the Man of Sorrows
Our text describes the joy poured forth upon our glorious King in a twofold manner. Our Lord is first made joyous by his Father--"Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows." But there is another joy, which he getteth not from one person, but from many. Read the next verse--"All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad." Here both saints …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

Of virtue
Of Virtue It is thus we acquire virtue, with facility and certainty; for, as God is the fountain and principle of all virtue, we possess all in the possession of Himself; and in proportion as we approach towards this possession, in like proportion do we rise into the most eminent virtues. For all virtue is but as a mask, an outside appearance changeable as our garments, if it doth not spring up, and issue from within; and then, indeed, it is genuine, essential, and permanent: "The beauty of the King's …
Madame Guyon—A Short and Easy Method of Prayer

On virtue --All virtues Given with God in this Degree of the Prayer of the Heart.
This is the short and the sure way of acquiring virtue; because, God being the principle of all virtue, we possess all virtue in possessing God. More than this, I say that all virtue which is not given inwardly is a mask of virtue, and like a garment that can be taken off, and will wear out. But virtue communicated fundamentally is essential, true, and permanent. "The King's daughter is all glorious within" (Ps. xlv. 13). And there are none who practise virtue more constantly than those who acquire …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Of the First Seal.
The first occurrence of the Roman empire, and that a most illustrious one, is the commencement of the victory of Christ, by which the Roman gods began to be vanquished, and their worshippers to be transfixed with the arrows of the Gospel, to fail on every side, and to submit their necks to Christ the conqueror. "He went out (says he) conquering, and to conquer;" that is, he hath not yet completely conquered, but laid the foundations of victory, to he hereafter more and more fulfilled. The index of …
Joseph Mede—A Key to the Apocalypse

The High Calling
Gerhard Ter Steegen Ps. xlv. 9 Child of the Eternal Father, Bride of the Eternal Son, Dwelling-place of God the Spirit, Thus with Christ made ever one; Dowered with joy beyond the Angels Nearest to His throne, They, the ministers attending His beloved one: Granted all my heart's desire, All things made my own; Feared by all the powers of evil, Fearing God alone; Walking with the Lord in glory Through the courts divine, Queen within the royal palace, Christ for ever mine; Say, poor worldling, can …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

I Send Thee Not, Soul that Art Religiously Chaste...
38. I send thee not, soul that art religiously chaste, that hast not given the reins to fleshly appetite even so far as to allowed marriage, that hast not indulged thy body about to depart even to the begetting one to succeed thee, that hast sustained aloft thy earthly members, afloat to accustom them to heaven; I send thee not, in order that thou mayest learn humility, unto publicans and sinners, who yet enter into the kingdom of heaven before the proud: I send thee not to these: for they, who have …
St. Augustine—Of Holy Virginity.

On the Opinion of Dionysius.
Letter of Athanasius concerning Dionysius, Bishop of Alexandria, shewing that he too was against the Arian heresy, like the Synod of Nicæa, and that the Arians in vain libel him in claiming him as on their side. 1. The Arian appeal to Dionysius a slander against him. You have been tardy in informing me of the present argument between yourself and the enemies of Christ; for even before your courtesy wrote to me, I had made diligent enquiry, and learnt about the matter, of which I heard with …
Athanasius—Select Works and Letters or Athanasius

Thy Name is as Oil Poured Forth; Therefore have the virgins Loved Thee.
Sensible grace, which is here signified by the name of the Bridegroom, penetrates the whole soul so powerfully with the sweetness which God sends to the souls He intends to fill with His love, that it is truly like a balm poured forth, which extends and insensibly increases, in proportion as it is more and more poured out, and with so excellent an odor that the young soul finds itself wholly penetrated by its power and sweetness. This takes place without violence, and with so much pleasure that the …
Madame Guyon—Song of Songs of Solomon

So Then the Father is Lord and the Son is Lord...
So then the Father is Lord and the Son is Lord, [177] and the Father is God and the Son is God; for that which is begotten of God is God. [178] And so in the substance and power of His being there is shown forth one God; but there is also according to the economy of our redemption both Son and Father. Because to created things the Father of all is invisible and unapproachable, [179] therefore those who are to draw near to God must have their access to the Father through the Son. And yet more plainly …
Irenæus—The Demonstration of the Apostolic Preaching

Letter Lxv. To Principia.
A commentary on Ps. XLV. addressed to Marcella's friend and companion Principia (see Letter CXXVII.). Jerome prefaces what he has to say by a defence of his practice of writing for women, a practice which had exposed him to many foolish sneers. He deals with the same subject in his dedication of the Commentary of Sophronius. The date of the letter is 397 a.d. …
St. Jerome—The Principal Works of St. Jerome

Christ is to be Loved
"Yes, He is altogether lovely." Song of Songs 5:16. At the ninth verse of this chapter, you have a question put forth by the daughters of Jerusalem, "What is your beloved more than another beloved?" The spouse answers, "He is the chief among ten thousand." She then recounts many of the things she finds so excellent in her beloved and then concludes with these words that I have read: "Yes, he is altogether lovely." The words set forth the transcendent loveliness of the Lord Jesus Christ, and naturally …
John Flavel—Christ Altogether Lovely

Question of the Comparison Between the Active and the Contemplative Life
I. Is the Active Life preferable to the Contemplative? Cardinal Cajetan, On Preparation for the Contemplative Life S. Augustine, Confessions, X., xliii. 70 " On Psalm xxvi. II. Is the Active Life more Meritorious than the Contemplative? III. Is the Active Life a Hindrance to the Contemplative Life? Cardinal Cajetan, On the True Interior Life S. Augustine, Sermon, CCLVI., v. 6 IV. Does the Active Life precede the Contemplative? I Is the Active Life preferable to the Contemplative? The Lord …
St. Thomas Aquinas—On Prayer and The Contemplative Life

For not Even Herein Ought Such as are Married to Compare Themselves with The...
10. For not even herein ought such as are married to compare themselves with the deserts of the continent, in that of them virgins are born: for this is not a good of marriage, but of nature: which was so ordered of God, as that of every sexual intercourse whatever of the two sexes of human kind, whether in due order and honest, or base and unlawful, there is born no female save a virgin, yet is none born a sacred virgin: so it is brought to pass that a virgin is born even of fornication, but a sacred …
St. Augustine—Of Holy Virginity.

If, Therefore, You had not as yet Vowed unto God Widowed Continence...
23. If, therefore, you had not as yet vowed unto God widowed continence, we would assuredly exhort you to vow it; but, in that you have already vowed it, we exhort you to persevere. And yet I see that I must so speak as to lead those also who had as yet thought of marriage to love it and to seize on it. Therefore let us give ear unto the Apostle, "She who is unmarried," saith he, "is careful about the things of the Lord, to be holy both in body and spirit; but she who is married is careful about …
St. Augustine—On the Good of Widowhood.

Introduction to Four Discourses against the Arians.
Written Between 356 And 360. There is no absolutely conclusive evidence as to the date of these Discourses, in fact they would appear from the language of ii. 1 to have been issued at intervals. The best judges, however, are agreed in assigning them to the fruitful period of the third exile.' The Discourses cannot indeed be identified with the lost account of the Arian heresy addressed to certain Egyptian monks (see Introd. to Arian Hist. supra); but the demand for such a treatise may have set Athanasius …
Athanasius—Select Works and Letters or Athanasius

My Beloved is White and Ruddy, the Chiefest among Ten Thousand.
My Well-beloved, replies the Spouse, is white by His purity, innocence and simplicity. He is ruddy by His charity, and because He has chosen to be dyed and purpled in His own blood. He is white by His frankness, ruddy by the fire of His love. He is chiefest among ten thousand, that is to say, He is above all I have chosen and preferred Him to every other. His Father has chosen Him above all the children of men as His Beloved Son in whom He is well pleased (Matt. iii. 17). In short, if you would know, …
Madame Guyon—Song of Songs of Solomon

Christian Meekness
Blessed are the meek, for they shall inherit the earth Matthew 5:5 We are now got to the third step leading in the way to blessedness, Christian meekness. Blessed are the meek'. See how the Spirit of God adorns the hidden man of the heart, with multiplicity of graces! The workmanship of the Holy Ghost is not only curious, but various. It makes the heart meek, pure, peaceable etc. The graces therefore are compared to needlework, which is different and various in its flowers and colours (Psalm 45:14). …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

King of Kings and Lord of Lords
And He hath on His vesture and on His thigh a name written, K ING OF K INGS AND L ORD OF L ORDS T he description of the administration and glory of the Redeemer's Kingdom, in defiance of all opposition, concludes the second part of Messiah Oratorio. Three different passages from the book of Revelation are selected to form a grand chorus, of which Handel's title in this verse is the close --a title which has been sometimes vainly usurped by proud worms of this earth. Eastern monarchs, in particular, …
John Newton—Messiah Vol. 2

He is Lovely in his Person
First, He is altogether lovely in his person: he is Deity dwelling in flesh, John 1:14. The wonderful, perfect union of the divine and human nature in Christ renders him an object of admiration and adoration to both angels and men, 1 Tim. 3:16. God never presented to the world such a vision of glory before. Consider how the human nature of our Lord Jesus Christ is overflowing with all the graces of the Spirit, in such a way as never any of the saints was filled. O what a lovely picture does this …
John Flavel—Christ Altogether Lovely

He is Lovely in his Relations.
First, He is a lovely Redeemer, Isa. 61:1. He came to open the prison-doors to them that are bound. Needs must this Redeemer be a lovely one, if we consider the depth of misery from which he redeemed us, even "from the wrath to come," 1 Thess. 1:10. Consider the numbers redeemed, and the means of their redemption. Rev. 5:9, "And they sang a new song, saying, 'You are worthy to take the book, and to open the seals thereof: for you were slain, and have redeemed us to God by your blood, out of every …
John Flavel—Christ Altogether Lovely

Of Rest in the Presence of God --Its Fruits --Inward Silence --God Commands it --Outward Silence.
The soul, being brought to this place, needs no other preparation than that of repose: for the presence of God during the day, which is the great result of prayer, or rather prayer itself, begins to be intuitive and almost continual. The soul is conscious of a deep inward happiness, and feels that God is in it more truly than it is in itself. It has only one thing to do in order to find God, which is to retire within itself. As soon as the eyes are closed, it finds itself in prayer. It is astonished …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

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