Thy throne, O God! is for ever and ever. In this verse the Psalmist commends other princely virtues in Solomon, namely, the eternal duration of his throne, and then the justice and rectitude of his mode of government. The Jews, indeed, explain this passage as if the discourse were addressed to God, but such an interpretation is frivolous and impertinent. Others of them read the word 'lhym, Elohim, in the genitive case, and translate it of God, thus: The throne of thy God But for this there is no foundation, and it only betrays their presumption in not hesitating to wrest the Scriptures so shamefully, that they may not be constrained to acknowledge the divinity of the Messiah. [1] The simple and natural sense is, that Solomon reigns not tyrannically, as the most of kings do, but by just and equal laws, and that, therefore, his throne shall be established for ever. Although he is called God, because God has imprinted some mark of his glory in the person of kings, yet this title cannot well be applied to a mortal man; for we nowhere read in Scripture that man or angel has been distinguished by this title without some qualification. It is true, indeed, that angels as well as judges are called collectively 'lhym, Elohim, gods; but not individually, and no one man is called by this name without some word added by way of restriction, as when Moses was appointed to be a god to Pharaoh, (Exodus 7:1.) From this we may naturally infer, that this psalm relates, as we shall soon see, to a higher than any earthly kingdom. In the next verse there is set before us a fuller statement of the righteousness for which this monarch is distinguished; for we are told that he is no less strict in, the punishment of iniquity than in maintaining justice. We know how many and great evils are engendered by impunity and license in doing evil, when kings are negligent and slack in punishing crimes. Hence the old proverb, That it is better to live under a prince who gives no allowance, than under one who imposes no restraint. To the same purpose also is the well-known sentiment of Solomon, "He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord." -- (Proverbs 17:15) Just and rightful government, therefore, consists of these two parts: first, That they who rule should carefully restrain wickedness; and, secondly, That they should vigorously maintain righteousness; even as Plato has well and wisely said, that civil government consists of two parts -- rewards and punishments. When the Psalmist adds, that the king was anointed above his fellows, this is not to be understood as the effect or fruit of his righteousness, but rather as the cause of it: for the love of uprightness and equity by which Solomon was actuated arose from the fact, that he was divinely appointed to the kingdom. In ordaining him to the honor of authority and empire, Jehovah, at the same time, furnished him with the necessary endowments. The particle l-km al-ken, therefore, as in the former instance, is to be understood here in the sense of because; as if it had been said, It is no wonder that Solomon is so illustrious for his love of justice, since, from the number of all his brethren, he was chosen to be consecrated king by holy anointing. Even before he was born, he was solemnly named by a divine oracle, as successor to the kingdom, and when he was elevated to the throne, he was also adorned with princely virtues. From this it follows, that anointing in respect of order preceded righteousness, and that, therefore, righteousness cannot be accounted the cause of the anointing. The royal dignity is called the oil of gladness, because of the effect of it; for the felicity and welfare of the Church depended upon the kingdom promised to the house of David. Hitherto, I have explained the text in the literal sense. But it is necessary that I should now proceed to illustrate somewhat more largely the comparison of Solomon with Christ, which I have only cursorily noticed. It would be quite sufficient for the pious and humble simply to state what is obvious, from the usual tenor of Scripture, that the posterity of David typically represented Christ to the ancient people of God; but as the Jews and other ungodly men refuse to submit cordially to the force of truth, it is of importance to show briefly from the context itself, the principal reasons from which it appears that some of the things here spoken are not applicable fully and perfectly to Solomon. As I intimated at the outset, the design of the prophet who composed this psalm was to confirm the hearts of the faithful, and to guard them against the terror and alarm with which the melancholy change that happened soon after might fill their minds. An everlasting duration, it might be said, had been promised to this kingdom, and it fell into decay after the death of one man. To this objection, therefore, the prophet replies, that although Rehoboam, who was the first successor of that glorious and powerful king, had his sovereignty reduced within narrow limits, so that a great part of the people were cut off and placed beyond the bounds of his dominion, yet that was no reason why the faith of the Church should fail; for in the kingdom of Solomon God had exhibited a type or figure of that everlasting kingdom which was still to be looked for and expected. In the first place, the name of king is ascribed to Solomon, simply by way of eminence, to teach us, that what is here said is not spoken of any common or ordinary king, but of that illustrious sovereign, whose throne God had promised should endure as long as the sun and moon continued to shine in the heavens, (Psalm 72:5.) David certainly was king, and so were those who succeeded Solomon. It is necessary then to observe, that there is in this term some special significance, as if the Holy Spirit had selected this one man from all others, to distinguish him by the highest mark of sovereignty. Besides, how inconsistent would it be to commend very highly warlike valor in Solomon, who was a man of a meek and quiet disposition, and who having ascended the throne when the kingdom enjoyed tranquillity and peace, devoted himself only to the cultivation of those things that are suitable to a time of peace, and never distinguished himself by any action in battle? But, above all, no clearer testimony could be adduced of the application of this psalm to Christ, than what is here said of the eternal duration of the kingdom. There can be no doubt, that allusion is here made to the holy oracle of which I have already made mention, That as long as the sun and moon shall endure in the heavens the throne of David shall endure. Even the Jews themselves are constrained to refer this to the Messiah. Accordingly, although the prophet commenced his discourse concerning the son of David, there can be no doubt, that, guided by the Holy Spirit to a higher strain, he comprehended the kingdom of the true and everlasting Messiah. Besides, there is the name 'lhym, Elohim, which it is proper to notice. It is no doubt also applied both to angels and men, but it cannot be applied to a mere man without qualification. And, therefore, the divine majesty of Christ, beyond all question, is expressly denoted here. [2] I now proceed to notice the several parts, which however I shall only refer to briefly in passing. We have said that while this song is called a love song, or wedding song, stilldivine instruction is made to hold the most prominent place in it, lest our imaginations should lead us to regard it as referring to some lascivious and carnal amours. We know also, that in the same sense Christ is called "the perfection of beauty;" not that there was any striking display of it in his countenance, as some men grossly imagine, but because he was distinguished by the possession of singular gifts and graces, in which he far excelled all others. Nor is it an unusual style of speaking, that what is spiritual in Christ should be described under the form of earthly figures. The kingdom of Christ, it is said, shall be opulent; and in addition to this it is said, that it shall attain to a state of great glory, such as we see where there is great prosperity and vast power. In this description there is included also abundance of pleasures. Now, there is nothing of all this that applies literally to the kingdom of Christ, which is separated from the pomps of this world. But as it was the design of the prophets to adapt their instruction to the capacity of God's ancient people, so in describing the kingdom of Christ, and the worship of God which ought to be observed in it, they employ figures taken from the ceremonies of the Law. If we bear in mind this mode of statement, in accordance with which such descriptions are made, there will no longer be any obscurity in this passage. It is also deserving of our notice, that, after the Psalmist has commended this heavenly king for his eloquence, he also describes him as armed with his sword. As, on the one hand, he governs by the influence of persuasion, those who willingly submit to his authority, and manifest docility of disposition; so, on the other hand, as there have been in all ages, and will continue to be, many who are rebellious and disobedient, it is necessary that the unbelieving should be made to feel in their own destruction that Christ has not come unarmed. While, therefore, he, is alluring us with meekness and kindness to himself, let us promptly and submissively yield to his authority, lest he should fall upon us, armed as he is with his sword and with deadly arrows. It is said, indeed, with much propriety, that grace is poured into his lips; for the Gospel, in its very nature, breathes the odour of life: but if we are stubborn and rebellious, this grace will become a ground of terror, and Christ himself will convert the very doctrine of his salvation into a sword and arrows against us. From this also there arises no small consolation to us, that the multitude and insolence of the adversaries of Christ may not discourage us. We know well with what arrogance the Papists reject Jesus Christ, whom, nevertheless, they boast to be their King; we know also with what profane contempt the greater part of the world deride him, and how frowardly the Turks and Jews reproach him. In the midst of such disorder, let us remember this prophecy, That Christ has no want of a sword and arrows to overthrow and destroy his enemies. Here I will again briefly repeat what I have noticed above, namely, that however much the Jews endeavor by their cavillings to pervert the sense of this verse, Thy throne, O God! is for ever and ever, yet it is sufficient of itself to establish the eternal divinity of Christ: for when the name 'lhym, Elohim is ascribed either to angels or men, some other mark is at the same time usually added, to distinguish between them and the only true God; but here it is applied to Christ, simply and without any qualification. It is of importance, however, to notice, that Christ is here spoken of as he is "God manifested in the flesh," -- (1-Timothy 3:16.) He is also called God, as he is the Word, begotten of the Father before all worlds; but he is here set forth in the character of Mediator, and on this account also mention is made of him a little after, as being subject to God. And, indeed, if you limit to his divine nature what is here said of the everlasting duration of his kingdom, we shall be deprived of the inestimable benefit which redounds to us from this doctrine, when we learn that, as he is the head of the Church, the author and protector of our welfare, he reigns not merely for a time, but possesses an endless sovereignty; for from this we derive our greatest confidence both in life and in death. From the following verse also it clearly appears, that Christ is here exhibited to us in the character of Mediator; for he is said to have been anointed of God, yea, even above his fellows, (Isaiah 42:1; Hebrews 2:17.) This, however, cannot apply to the eternal Word of God, but to Christ in the flesh, and in this character he is both the servant of God and our brother.

Footnotes

1 - [5] See Appendix.

2 - It is somewhat strange, after making the above observations, that Calvin should consider this beautiful psalm as referring primarily to Solomon, and to his marriage with the daughter of Pharaoh. That this is an epithalamium or nuptial song, is readily admitted; but that it refers to the nuptials of Solomon with Pharaoh's daughter, there seems no just ground for concluding. If Solomon could not be described as "fairer than the children of men," as "a mighty warrior," as "a victorious conqueror," as "a prince, whose throne is for ever and ever;" -- if the name "God" could not be applied to him; -- if it could not be said that his "children," in the room of their father, were made princes in all the earth," (verse 16;) that "his name" "would be remembered in all generations," and that "the people would praise him for ever and ever," (verse 17;) -- if these things could not be spoken of him without much incongruity, it may well be doubted whether the primary application of this psalm is to him. Besides, although Solomon was a type of Christ, he was not so in all things, and there is nothing in this poem, nor in any other part of Scripture, which can lead us to regard the marriage of this prince with the daughter of Pharaoh as an image or type of the mystical marriage of Jesus Christ to the Church. We therefore agree with Rosenmüller, that "the notion of Rudinger and Grotius," and other critics, "that this song is an epithalamium -- a song in celebration of the marriage of Solomon, and his chief wife, the daughter of Pharaoh, (1 Kings 3:5,) is altogether to be abandoned;" and that it applies exclusively to the Messiah, and to the mystical union between him and his Church; set forth in an allegory borrowed from the manners of an Eastern court, and under the image of conjugal love, he being represented as the bridegroom, and the Church as his bride. -- [6]See Appendix.

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.

Thy throne, O God, is for ever - כסאך אלהים עולם ועד kisacha Elohim olam vaed. "O God, thy throne is for ever, and eternal!" The word Elohim here is the very first term or name by which the Supreme God has made himself known to the children of men. See Genesis 1:1; and this very verse the apostle, Hebrews 1:8, has applied to Jesus Christ. On this I shall make a very short remark, but it shall be conclusive: If the apostle did not believe Jesus Christ to be the true and eternal God, he has utterly misapplied this Scripture.
The translation in the old Psalter, and the paraphrase will, on this controverted text, be considered of some importance: Thi settil God in werld of werlde: wande of ryghtyng wande of thi kyngedome. Here he loues [celebrates] God Crist - of dome. Thi settil of demyng and of kynges pouste. God es werld of werld for al that he demes es noght chaunged and that byfalles the, for the wande that es ceptre and the governyng of thi kyngdom es wande of ryghtyng, that ryghtes croked men this es the wand of goddes evenes that ay es ryght and never croked that reules ryghtwis men ard smytes wiked men. The reader will observe a blank space between the word Crist and of dome: it is the same in the original. A word has been so carefully erased with the scalpel in the above place, that not a vestige of a letter is left. From the following words I should suspect it to have been kynge or lard. Here he praises God, Christ, king of judgment. However this may be, it is evident that this ancient commentator understood the word God to be applied to Christ. I have given the sentence as it is pointed in the original.

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.

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.

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.

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

(Hebrews.: 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 (= divine) for ever and ever;" but it cannot possibly be so expressed after the analogy of "the altar of wood = wooden" (cf. Psalm 45:9), or "the time is showers of rain = 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-Psalm 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 Psalm, and in the Elohimic Psalm in general, is equivalent to Jahve, thy God" (Psalm 43:4; 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.

O God - 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 a far greater king, who is not only a man, but the mighty God, Isaiah 9:6. A right scepter - Thou rulest with exact righteousness and equity.