(Continued-Chapter Two-The Fourfold Portrait of King Messiah)

Since this King is God in human form, one can easily see how it is that His reign will be one of righteousness and equity. Throughout the prophets occur statements concerning this righteous reign of the future glorious King. (Compare Isa. 11;32; Jer. 23:5,6; Ps. 72.)

In verse seven appears the statement, "Thou hast loved righteousness, and hated wickedness: Therefore, God, thy God, hath anointed thee with the oil of gladness above thy fellows." This translation is grammatically correct. The statement, "Therefore, God, thy God hath anointed thee," can also be rendered, "Therefore, O God, thy God hath anointed thee." Since both renderings are absolutely correct grammatically, the context must be consulted in order for one to ascertain which the inspired writer had in mind. The first translation means that God the Father in heaven, who is the God of King Messiah, has anointed Him. In the second rendering King Messiah, as in the preceding verse, is addressed as God and is told that the Lord His God in heaven has anointed Him with the oil of gladness above all his fellows. Without doubt both statements are true to fact, but the one which fits into the context most naturally should be selected. Since verses 2-9 are spoken to King Messiah, and since He is directly addressed by name in verses 3 and 6, the natural supposition is that God in verse 7 is likewise in the vocative case and addressed to Him. Therefore the context favors the latter rendering. Messiah is twice addressed as God. Therefore there remains no doubt concerning His being One of the divine Personalities in human form.

The statement, "Therefore, O God, thy God hath anointed thee," is of special importance. The Psalmist speaking to King Messiah, through whose perfect humanity His divine nature shines, states that the Lord His God in heaven has anointed Him. The ceremony of anointing in Israel was used in inducting prophet, priest and king into office. Its spiritual significance can be seen in I Sam. 10:1,6. From these verses and their context it is clear that the symbolic significance of anointing is that of receiving the Holy Spirit. The same fact may be seen in Isa. 61:1. But the prediction states that King Messiah is to be anointed with the oil of gladness. Why such an expression? It is a common practice among all peoples to speak of any one in terms of what he does. Since it is clear from many other passages that the Holy Spirit imparts joy and gladness to the one who receives Him, it is certain that He is here spoken of in terms of that which He imparts. (Compare Isa. 11:2; Zech. 12:10.) From these facts it seems clear that in this verse appears a suggestion of the Holy Trinity.

This third scene closes with King Messiah gloriously arrayed in His palace. Verse eight speaks of his garments in terms of the most costly and precious spices known to the ancient world. Thus the gentle sweet influence that goes forth from Him is spoken of in terms of His garments.

In verses nine to seventeen the scene changes to that of the marriage of the King and of the nuptial festivities. At this time the queen in most gorgeous apparel stands by the King's side. Her bridesmaids, Kings' daughters, are in attendance. The question to be settled is, who are the queen and the bridesmaids? Is this language to be taken literally or figuratively? The data supplied by the context is to be the sole guide. In verse 13 reference is made to "the daughter of Tyre" who is present with her gift. Who is she? To speak of a city or a nation as a daughter is a common Semitic idiom occurring frequently in the Old Testament. For instance, Babylon is called "the daughter of Babylon"; Jerusalem, "the daughter of Jerusalem." Hence the expression, "the daughter of Tyre," refers to the nation of Tyre. What is the foundation of this idiom? In the ancient pagan world the sovereign was thought of as the father of the nation and hence the nation or city was spoken of as the daughter of the king. Therefore the expression "kings' daughters" unquestionably refers to the nations of the world who come and do homage to the Great King. But who is the queen? Only one answer is possible, namely, Israel.

Israel is represented as the unfaithful wife of God (Isa. 54:4-8; Hosea 3:1-5). Though she is put away at the present time because of her unfaithfulness, she will eventually acknowledge her sin and come back and be married to her God through King Messiah. Of course, from the standpoint of the Old Testament, the full truth in regard to this most important matter is not given, but the completed revelation concerning Messiah and His Church is given in the New Testament.

That Israel shall return to God and be restored to her position of wifehood is abundantly evident in many passages. Furthermore, it is evident that at that time all nations will be converted to God through the preaching of a consecrated Israel. Then all nations will go up to Jerusalem to worship the Lord, the King of the world. (See Isa. 2:1-4; Zech. 14:9-21; Ps. 22:27-28; 72:8-11).

Verses ten to seventeen refer to the time when all nations shall acknowledge the authority and supremacy of the Hebrew Messiah. The representation of the nations under the symbols of maidens is not a strange conception since in modern times nations, states and cities are often pictorially set forth as Miss so and so.

In the introduction it was suggested that a careful study of the entire poem would make the impression on any mind that the same individual appears in each of the scenes. No further proof need now be given since the facts presented are conclusive on this point. The same superhuman character appears in each and is finally addressed as God.

An important question to be settled is whether each scene follows the preceding one in rapid succession or some time intervenes between them. All that can be drawn from the data given in the poem is that each is a separate scene complete in itself. There is no suggestion that would serve as a clue in determining whether or not any time intervenes between the scenes. The only way to settle this matter is to check the facts and scenes presented in the Psalm with some other passage that gives all the facts and the time element. The desired information is given in Psalm 110 where the complete outline of Messiah's earthly career is given. Hence we will proceed to study it and to compare it with what we have just learned from Psalm 45. Such a comparison will show that there is a considerable interval between the date of Messiah's appearing as "The Fairest of Men" and His coming as a Mighty Warrior who conquers all His foes.

(Since the Psalmist addresses Messiah in each instance related in the poem, he naturally uses the personal pronouns "I, me, mine," and "thou, thee, thine." Hence the original point of view is maintained in this translation with notes.)

For the Chief Musician: set to Shoshanim, that is, to a certain familiar tune. A Psalm composed by the sons of Korah. Maschil, a didactic poem. A song of loves, a descriptive festive song of the Symbolic Marriage of King Messiah.

My heart, like an artesian well, overfloweth with a goodly matter; I speak the things which I have made touching King Messiah: My tongue is the pen of a ready writer, that is, I do not have to study what to say or how to say it, for God has given me a vision of the career of Messiah and His Spirit inspires me to write the message.

In God's great Art Gallery of Truth I see four exquisite Portraits of King Messiah. The first presents Him as the Harbinger of God delivering a message of grace to His people; the second, as a mighty warrior championing the cause of the meek and lowly; the third, as the Human-Divine King reigning over Israel in righteousness; and in the fourth, as the Bridegroom with the Bride and the Honorable women celebrating the nuptial festivities, which symbols foreshadow the nations' recognition of Messiah's authority. Before each portrait I take my stand and beholding the marvels of His personality; I hold, as it were, sweet converse with Him. My overflowing heart pours forth thought divine which I clothe with the words of the Spirit as I view each of the sublime portraits.

As I gaze at the first one, my heart inspired by the Spirit of God leads me to exclaim, Thou art fairer than the children of men, because thou canst not be classified with men though thou art a man. Grace is poured into thy lips, by which language I mean that the message which thou dost bring to the people is one of grace and kindness: Therefore God hath blessed thee forever.

Standing before the second and realizing the situation the Spirit prompts me to exhort thee to Gird thy sword upon thy thigh, O mighty one, Thy glory and thy majesty, by which words I plead with thee to take the field of battle against thy enemies and to let thy glory and majesty, evidence of thy superhuman character, manifest itself in the presence of the world. And in thy majesty ride on prosperously, Because of truth and meekness and righteousness--because of the faithful servants of God who exemplify these virtues in their lives: And thy right hand shall teach thee terrible things,--in which conflict thou shall perform the mighty acts of God against thine enemies. In vision I see thee as thou goest forth into battle: Thine arrows are sharp; The peoples fall under thee; They are in the heart of the king's enemies. Thou comest from the conflict the mighty victor.

What was veiled in the first two portraits concerning thy personality stands out in bold relief in this third one,--though thou art human, Thou art Divine, Thou art God incarnate! Hence, Thy throne, O God, is forever and ever: A sceptre of equity is the sceptre of thy kingdom, for thou wilt reign over men in righteousness. Thou hast loved righteousness, and hated wickedness: Therefore, O God, thy God hath anointed thee with the oil of gladness above thy fellows. When thou dost sit upon thy throne, all the anointed prophets, priests and kings will have been raised from the dead and will enjoy thy benign reign, but thou shall be anointed with joy and gladness above all of them for thou art their superior. All thy garments smell of myrrh, and aloes, and cassia; Out of ivory palaces stringed instruments have made thee glad. Thy influence shall not be like perfume, extracted from its substance, which rapidly loses its strength and vanishes, but like the fragrant substance itself which ever gives forth its sweetness. Kings' daughters are among thy honorable women: At thy right hand doth stand the queen in the gold of Ophir. Hearken, O daughter, and consider, and incline thy ear: Forget also thine own people, and thy father's house: So will the king desire thy beauty: for he is thy lord; and reverence thou him. And the daughter of Tyre shall be there with a gift: The rich among the people shall entreat thy favor. This marriage scene undoubtedly signifies the acceptance of King Messiah by all the nations of the world since in symbolic language ladies represent nations. The queen, therefore, signifies Israel occupying as a nation the closest position to Messiah.