V. 2. 3. My heart sings a fine song, I will sing of a king, my tongue is a pen of a good writer. You are the most beautiful.
1. 1) According to the manner of orators, he first draws the attention of the listeners, because he promises that he will sing about a useful, yes, lovely and certain thing. 2) He promises not only certain things, but also that he will sing about them in the best and sweetest way, as a very skillful orator or writer is wont to do; that is, he will speak with graceful, certain words, which come from the spirit.
2. 3) Therefore this king does not overcome and rule with force or weapons, but he is strong through beauty. Then he does not rule with the sword, but with the lips, that is, with the word; and that with blessed lips, that is, with the word of grace, which preaches the form of Christ, so that he attracts and draws all men to himself, as Moses, on the other hand, with the terrible and shapeless wrath of the law, deterred all men, drove them away, or at least made them unwilling through hatred.
The beautiful form of Christ is the grace that he shows us and offers us all that he has done. For what can be more lovely than Christ, if one recognizes his beauty? And notice the contrast here. Moses is a terrible tyrant who shows his back and turns his face away from us. Christ, however, is not only turned to us with his face, but is also lovable because of his beautiful face, a savior and helper. Through this face he reigns.
Among the children of men your lips are blessed, therefore God blesses you forever.
V. 4. Gird up your sword at your side.
4. 1) The children of men also have a beautiful form, but it is a beautiful hypocrisy in the appearance of works, but from a false heart, because it is forced and forced away by the force of the law. But this
is under the curse, because the heart is without mercy and turned away.
5. 2) This [Christ] is also blessed by God with lips of grace. For blessed is he who believes in Christ through the Word. So you see here again that the lips of this King are praised, and not his bow or weapons. For Christ reigns through the word, which brings with it forgiveness of sins. 3)1 ) This blessing is not attached to works, but to the lips of grace, that is, not to our presumption, but to faith in the word of Christ. For he says, "thy lips," namely, the Lord Christ's word, and no other, brings grace and blessing. "Thine," as if he should say, not Mosi's or man's lips.
6. 4) By the word of grace not only are the poor and sinners in need of grace healed, raised up and blessed, but just as it is a very blessed lip of grace and blessing to the faithful, so also against the ungodly and enemies it is a sword powerful to punish the gainsayers, 2) and to defend the faith against all the gates of hell, so that Christ reigns on the right hand and on the left as a victor and savior.
The fact that he says that the sword should be girded around the loins is an oratorical expression taken from the warriors. Titus 1:9: "A bishop shall be mighty to exhort by sound doctrine," and be girded with a sword at his side.
8. but he calls him XXX, a mighty one, that is, a victor; for all can be to him.
1) In the margin: "custom of wisdom". - The marginal notes are summarized later (Z29 in this psalm). However, it seems to us that not all marginal glosses have been reproduced in print. Already at ? 4 (No. 1) the marginal gloss should be: "Beautiful form" "Lormmf. Likewise at v. 8. s? should stand in the margin: Itsus furis "custom of the law". On the other hand, the marginal gloss "victory", which? 29 is placed twice in the print; once to the fifth, the other time to the sixth verse.
2) As an aside, "weapons".
his enemies do not resist. God always allows us to be victorious in Christ.
(9) But in the sight of the world all these things are contradictory. For there is no sword, but a straw, even dust; no lips of grace, but cursing; no beauty, but monstrosity and abomination; no good nor useful, but a harmful word.
And decorate yourself beautifully.
10. he binds the sword of the warrior to beautiful and dainty garments, with which Christ is clothed; that you may know that Christ is girded with the sword of the Spirit, not for destruction, but for edification, that the wicked, moved by his beauty, may turn to him and cleave to him.
Adorn yourself beautifully (specie et pulchritudine tua).
11.1 ) In Hebrew, this means splendid and ornamental clothing and jewelry, as kings are wont to wear in times of peace. So the sword of the warrior fights with the splendor of a peaceable king, because all his wars are directed so that he reigns in peace. The word kills, so that it makes alive. This means to be girded with the sword and yet to be adorned with glorious garments in peace. From this then follows this comfort, that the ungodly and heretics shall not have the upper hand (though it may seem so). For this sword is the sword of a warrior in armor; their sword, on the other hand, is a straw, though it may seem to be mightier than Goliath's sword. For this is how the secure triumph. But here follows:
V. 5. You must succeed.
12.2 ) On the other hand we find that we, as it seems, go backward, they always go forward; but this is recognized in faith. But in Hebrew from word to word this verse reads thus:
Let it prosper thee in thy adornment. Show thou equita to the truth, and to keep the wretched in right, for thus thy right hand shall teach thee wondrously.
1) In the margin: "custom of the sword".
2) In the margin: "victory".
(13) Thus he prophesies at the same time, desiring that Christ may have happiness and that his kingdom may be furthered by prosperity, but more by adornment than by strength, that is, by the word that shows us his most glorious benefits, which are presented to us in him. For he is our mercy seat, in whom all things are ours, because by the power of the law nothing was accomplished. But through the rich and very glorious benefits that are shown to us in Christ, we are drawn and willingly follow, since the will of the Spirit is obedient, against all adversity and misfortune that is set against us. So now he no longer walks on foot in the world, but rides as befits a king in the kingdom of the spirit, and goes forth in eternal, immortal glory; but "for the truth's sake". For all other ways are but hypocrisy and lies, which shall at last cease and vanish, though they that are built upon lies may now be seen to lead, not upon horses or chariots, but upon the clouds of heaven.
(14) He calls the righteousness of Christ anvah (XXX), that is, affliction, or a wretched and oppressed one, because there is nothing more contemptible, wretched, afflicted, damned and shameful than the righteousness of faith. Nevertheless, God sees it that it is, and makes it rule against all righteousnesses, even the most hopeful ones. Although they are the most magnificent, mighty and victorious, they must finally give way and come down.
(15) But because this is a marvelous and incredible thing to the flesh, he adds that the right hand of Christ teaches these miracles. For all these things are believed, taught, and understood by faith, which also afterwards in its time shall see them fulfilled. But the left hand, that is, reason, which sees the world, cannot see such miracles, nor comprehend them, nor understand them.
3) V. 6. Sharp are your arrows, that the nations fall down before you in the midst (in corde) of the king's enemies.
3) In the margin: "victory".
16) The word of the Lord Christ is powerful and penetrating, not barren and dull, like the word of Moses; "for the law could not make anything perfect" [Heb 7:19]. Moreover, the gospel is also fruitful, and is not preached in vain. For the nations will submit to you, will hear you, accept you, believe you, honor you, worship you, and serve you; but they will stone Moses. Yea, it is so powerful and fruitful that it converts the enemies, and reigns among the enemies; for thou reignest "in the hearts of the King's enemies," that is, in the midst of the enemies that rage, bark, and condemn against him in vain.
(17) There may also be an emphasis or special weight on the word "in the heart," that Christ takes the best from the world, or even reigns in the place where they least desire it, though there he chooses nothing but that which is weak.
18. all this seems to be completely opposite to the world, namely that the arrows of Christ are the weakest stubble, and the nations rather rage against him, Ps. 2, 1. the best part (medium) of the enemies knocks Christ out and drives him away.
V. 7. God, your throne remains forever and ever; the scepter of your kingdom is a straight scepter.
19.1 ) This is said in scorn against the persecutors, who think that Christ will not reign even for one hour. Then it is also said for the comfort of the faithful, that they should be sure that their King reigns forever, however much the flesh may think otherwise. At the same time, it is indicated here that Christ is immortal, for a throne that remains forever belongs to no one but God alone. Now he cannot be a king unless he is also man, according to what was said before, since his form is compared to that of the children of men, and the prophet praises his lips and his garments. Therefore Christ is God and man.
(20) Not only is his throne eternal, but his scepter is also perpetual, for he reigns in righteousness, putting away sin, and
1) In passing, "administration of justice."
destroys death. Thus the scepters of kings are straight and not crooked; for a king should not pay attention to the reputation of persons or care for his own benefit, but should be fair and straight toward everyone. But this straightness is attributed to Christ alone, because in his kingdom there is no respect for persons.
/ Servant, man, freeman, woman, in sum, no merit of their own, but one and the same grace common to all. He does not consider (as men do) the power of the mighty, not gender, not blood, nor wisdom, nor majesty 2c. So with this word he rejects all sects, heresies, nobility and ways of life, except faith, which he teaches here is the only way to salvation.
V. 8. You love righteousness and hate ungodly creatures, therefore your God has anointed you with the oil of gladness, more than your companions.
21. righteousness, that is, faith in Christ. "Being ungodly" is the hypocrisy of works. For apart from faith there is no righteousness before God, as can be seen manifold in St. Paul's writings. So you have here that Christ is hostile to the righteousness of works; so much is lacking in it that he should approve or demand it. And here the monasteries with their vows perish; for not only does Christ not approve of such, but neither does God the Father. For this reason he anointed him with oil, with the oil of gladness before his companions, that he might show that the righteousness of faith is pleasing to him, but the righteousness of works is displeasing. And all these things for this cause, that we may be sure that all things which Christ loveth are well pleasing unto God the Father, and all things which he hateth are displeasing; that is, all things which he teacheth are acceptable unto him, and all things which he punisheth are displeasing; lest thou shouldest invent for thyself another God, whom thou shouldest believe to be pleased with thy works, whereby thou seekest righteousness. with which you seek righteousness.
1. he has anointed you.
2. with oil.
3. joy.
4. more than your companions.
5. gOd, your gOd.
22. The oil of joy means the joy in oneself, according to the Hebrew way of speaking. Sacrifice of righteousness, that is, righteousness. "He hath anointed thee with the oil of gladness," that is, he hath made thee an exceeding joyful king, the king of joy, safety, and peace; not a servant and prisoner of righteousness and thirst and hunger, as Moses and the law.
23. "Journeymen
/ God, / that is, has here < the king, / brothers and
/ the high priest, where he does not rather mean this, that he is anointed king of freedom and joy before the Jews (from whose company and blood he was born), who remain under the service of the law, so that here again the abolition of the law is indicated. And this pleases me well.
GOD, your GOD.
From this the epistle to the Hebrews proves the deity of Christ sufficiently [Hebr. 1:9]. You may look at them.
V. 9. Your garments are vain myrrh, aloes and kezia, when you come out of the ivory palaces in your splendor.
25 [These are the virtues, as, love, patience, right doctrine, which are a good smell of life unto life, to them that believe. It is a well-known similitude, taken from fragrant garments. It smells well for you. For the good report of kindness, the works of love, which he has shown and still shows to the afflicted, greatly attract and draw. For such are the garments of kings, Matt. 11:8, just as he describes a king here.
(26) So also they delight in ivory palaces, that is, in royal splendor and ostentation. He depicts the castles and palaces of the Lord Christ. These palaces are the gathering and assembly of the faithful who adhere to the Word, more contemptible in the eyes of the world than the worthless seaweed, just as His garments are "a stench of death unto death" [2 Cor. 2:16]; in the eyes of the world they are more contemptible than the worthless seaweed, just as His garments are "a stench of death unto death" [2 Cor. 2:16].
1) In the margin: "jewelry".
But to God they are white, delicious, durable, like ivory.
V. 10. In your adornment go the daughters of kings.
27. 2)This word also reaches the Gentiles, so that even the daughters of kings believe. If someone, according to the secret interpretation, wants to take "the daughters of kings" for the believers, on this opinion: all believers (namely those who are from the Jewish people) are daughters of kings.
The bride (regina) stands at your right hand in all precious gold.
028 As if to say, There are daughters of kings in thy ornaments; but the queen standeth at thy right hand, and reigneth, as one flesh with thee: for so it is in the houses of kings. She not only walks in your adornment, but also in precious gold. By this "queen" is signified the gathering of perfect believers, as, the apostles, church ministers, who are able to teach and to beget believers. But the "daughters of kings" and the court virgins are imperfect virgins, as it were, capable of marriage, who learn and grow to the perfect, manly and marriageable age, until they also finally teach and beget; these are therefore absolutely like gold, pure and approved in the Word. But these are in the adornment of simple faith, and yet are all together One Church.
029 Now sum up all that is said hitherto in the psalm: for he said that he would sing of a king. Now a king must have many things:
First, a beauty or prestige, of which it is written in the third verse, "She is more beautiful than all men's children."
Secondly, wisdom, and a practice and custom of wisdom. This is also said in the same verse, namely, that he is gifted with "blessed lips" and powerful blessings.
Thirdly, the weapons or violence; which in the fourth verse means the "sword of the hero" and the beautiful chivalric equipment.
Fourthly, the custom and application
2) In the margin: "Hofgesind".
of the weapons, of which it says in the fifth verse: "You must succeed", "go forth" 2c.
To the fifth happiness, welfare and victory, which is described in the sixth verse by "the arrows before which the nations fall down".
Sixth, the office of administering justice. This is signified in the seventh verse by his "chair" and throne.
To the seventh, the custom or exercise and progress of justice; of which the eighth verse says: "Thou lovest justice" 2c.
In the eighth, the house ornaments and glorious splendor. This you have in the ninth verse, in the "garments" and "palaces".
The ninth is a court servant, and especially a woman's room and a queen; this is what this tenth verse is talking about.
V. 11. Listen, daughter, and incline your ears; forget your people and your father's house.
(30) Now that he has finished the song and description of this king, he exhorts that this king be accepted, honored and served. Here he abolishes the law and the paternal statutes. Rom. 7, 2. also says: "A woman who is under the man, while the man lives, she is bound to the law" 2c., so that they may heartily and faithfully cling to this one Christ with one flesh, one spirit 2c.; remain in grace, do not act like a dog that eats again what it has eaten [2 Petr. 2, 22.], nor turn back to Egypt, to the righteousness of the law.
V. 12. Thus your king will delight in your beauty.
(31) This is a promise that she will be sure to please the king when she forsakes all other righteousnesses and trusts in the righteousness of grace. Then there shall be nothing in her that is not pleasing to Christ; everything shall be beautiful. Just as a bride who has been taken in marriage by one, and still relies on her father and mother, is burdensome to her husband, so also the synagogue, which relied on the name of the patriarchs, has hardly surrendered to the Lord Christ, and few have come to conversion. Therefore
It is always a great thing to leave such a great reputation and old habit.
For he is your Lord.
32. consider how great your husband is compared to your fathers and your generations. For what are all the saints, if they are held against this one Christ? You have God Himself as your bridegroom instead of your fathers.
And you shall worship him.
(33) Therefore remember and cherish him as your God, as he is worthy, who is so great above your ancestors.
V. 13. The daughter of Zor will be there with a gift; the rich among the people will plead before you.
34. he has hitherto said of the benefit in the circle of the house (domestico), now he says of that which is outward. Not only will you have such a husband, so great, favorable and dear, but everything else will be favorable to you. If your bridegroom holds you in honor, you must walk in honor before all the world; he is probably so powerful. The name Tyre [Zor] he uses to express something else by it, 1) likewise the word "the rich," as if to say, What is great must honor thee; if not, thou must abide in all disgrace and calamity, as befalls the synagogue and the work saints. For you will be cursed if you despise such a great man. The promise and exhortation to receive and honor Christ goes to this point.
This common rule must be repeated here: Do not forget that everything here is done in a spiritual way. Before the world there is a contradiction, that he is cursed who adheres to Christ, and does not blaspheme him in the most outrageous way, and remains with the fathers.
V. 14: The king's daughter is all glorious within.
nornakiam, that is, he uses a proper name to designate the great and the mighty, as the explanation immediately following shows.
which is the woman. He wants to say with it: If the synagogue does not want, the Gentiles will be his daughter, born from the synagogue. To her all the glory of the kingdom is turned. For after the apostles the church of the Gentiles grew. But yet it is inwardly so constituted, that is, in the Spirit. For there is found the adornment that now follows:
She is dressed with golden pieces.
That is, it is clothed with the word of God in faith.
V. 15: They are brought to the king in embroidered garments.
38. that is, it serves Christ in various gifts, Rom. 12, 6. i Cor. 12, 4.
And virgins after her.
39. for she has believing hearts that 'listen to her, who follow her in faith.
Those who are their neighbors are brought to you.
(40) That is, the members and associates of the church in various places, who agree with it in doctrine and faith, as in the courts of kings and princes.
V. 16: They are led with joy and delight.
41. one must dance and jump at court. He wants to say: You will not be led here
with terror of the law, nor with sadness of sin, but by the grace of the gospel they will make consciences glad, will cause dancing, praise and thanksgiving.
And go to the king's palace.
That is, they will see Christ and rejoice before him in this way. For Christ's face is our light and our blessedness. For before the prince the court virgins dance more willingly, and with greater joy and delight, knowing that he is favorable to such merriment.
V.17. Instead of your fathers you will have children, and you will make them rulers in all the earth.
This is the interpretation of the whole Psalm: Because the Jewish fathers were unwilling, Christ took the apostles and the Gentiles as his children and appointed them as rulers of the world in their place.
V. 18. I will remember your name from child to child; therefore the nations will give you thanks forever and ever.
44. that is, my song shall be sung for and for, and among the Gentiles you shall be praised, if the synagogue will not.