Psalm 45:14
In colorful garments she is led to the king; her virgin companions are brought before you.
Sermons
A Good MatterThomas SpurgeonPsalm 45:1-17
A Gude Word for the KingPsalm 45:1-17
A Missionary DiscourseSketches of Four Hundred SermonsPsalm 45:1-17
A Unique KingHomilistPsalm 45:1-17
Concerning the KingJ. Thomas, M. A.Psalm 45:1-17
The Conquests of MessiahAnon.Psalm 45:1-17
The Excellency of ChristPsalm 45:1-17
The Excellency of ChristPsalm 45:1-17
The Glories of the Eternal KingC. Clemance Psalm 45:1-17
The Glory of Christ Partially DescribedPsalm 45:1-17
The Song of the Heavenly NuptialsD. McLean.Psalm 45:1-17
The Things Concerning Zion's King, Good Matters to All HiPsalm 45:1-17














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.

The King's daughter is all glorious within.
I. THE BELIEVER'S INWARD GLORY.

1. All true believers have a glorious life. They live a life of justification, a life of holiness, and of sweet fellowship with God.

2. Believers have a glorious understanding and knowledge of God and Divine things. They have all received a heart to know God as their God in Christ; and that knowledge is eternal life begun.

3. Believers have a glorious conformity to and compliance with the will of God, wrought in their hearts by the Holy Spirit.

4. All true believers have a precious faith in, and a glorious love to, God in Christ implanted in their hearts by the Holy Spirit.

5. Believers have a glorious inward peace (Romans 5:1), a peace that "passeth knowledge," a peace that the world knows not of, and which it can neither give nor take away.

6. Believers are possessed of a glorious joy and spiritual gladness. They stand by faith upon the sure foundation which God hath laid in Zion, and "rejoice in the hope of the glory of God" (Romans 5:2).

7. Believers are possessed of a meek and humble frame of heart and spirit, which is a great ornament to the soul in the sight of God; and is accordingly said to be of great price in His esteem (1 Peter 3:4).

II. THE APPAREL WHEREWITH THE BELIEVER IS CLOTHED. "Wrought gold."

1. What we are to understand by it. All true believers are daughters of the King; they are chaste virgins, being espoused to His Son. They are a peculiar people; they dwell alone, and are not reckoned among the nations.

2. Its excellence.(1) It is of an infinite value and worth, being "the righteousness of God" (Romans 1:17). It is a righteousness of God's providing. The glorious Person who wrought out this righteousness is God (Romans 9:5); and the applier of it is God the Holy Ghost.(2) It is of a durable and lasting nature.(3) It is a garment for glory and for beauty.(4) It is perfect and unsullied.

III. USE.

1. For information.(1) Hence, see what a great and wonderful change, union to the person of Christ makes in the case of a poor, guilty, polluted sinner.(2) Hence, see that imputed righteousness and inherent holiness go hand in hand together; where the one is, there is also the other.(3) Hence, see what a precious thing the Gospel is; and how highly it ought to be had in estimation by all who enjoy it in purity. It reveals and brings the clothing of wrought gold near to the naked and starving soul (Isaiah 46:11, 12).(4) Hence, see that when one grace is implanted in the heart, there all grace is to be found.(5) We may hence see the difference between the true believer and the hypocrite. The latter may have as fair an outside as the former; but he has no inward glory.(6) Hence see who they are that are truly the excellent ones of the earth. They are not those whom the world generally takes to be so; nor those who are most disposed to account themselves so; but the truly excellent and honourable persons are those who are clothed in the robe of wrought gold, the embroidered garment of Immanuel's righteousness, and made glorious within. These are the men whom the King hath highly advanced, and whom He delights to honour.

(T. Bennet.)

The spiritual union that exists between Christ and His Church is here beautifully described. Within her pale were to be found in future ages the noble, the learned and the great. Kings' daughters were to tread her courts and defend her bulwarks. Her territory was to be enlarged, for the "daughter of Tyre" was to be there as pro-figurative of that vast and large accession of heathen nations to the profession Of the Christian faith.

I. GOD'S GLORY IS DISPLAYED IN HER AS HIS RESIDENCE AND PLACE OF HABITATION. Transcendent on this account are the glory and beauty of the Church, which is called "the city of God" (Psalm 46:4). In this city God dwells — "God is in the midst of her" (Psalm 46:5); and she cannot but be glorious, because God delights in her for man's good: He is represented as "loving the gates of Zion more than all the dwellings of Jacob" (Psalm 48:2). The Church is described as "beautiful for situation, the joy of the whole earth" (Psalm 48:2). Yea, "glorious things are spoken of thee, thou city of God" (Psalm 87:8). Christ has secured to His Church the perpetuity of His presence by His own unalterable words (Matthew 28:20). The Church is the depositary of God's Word (1 Timothy 3:15). "The Church is a witness and a keeper of holy writ" (Art. 20); and by her is manifested "all the glory of the Godhead in the face of Jesus Christ." Angels above and men below consider His salvation of His people glorious (Luke 15:7). "The unsearchable riches of Christ "are preached, "to the intent that now unto the principalities," etc. (Ephesians 3:10). God does not now answer His people in a visible way, by Urim and Thummim, but yet in a real and effectual way, "drawing nigh to them that draw nigh to Him"; and, though God be neglected and forgotten and despised, yet "He is known in her palaces for a refuge" (Psalm 48:3) — "God is our refuge and strength, a very present help in trouble" (Psalm 46:1).

II. THE KING'S DAUGHTER IS ALL GLORIOUS WITHIN BECAUSE GOD'S CHILDREN ARE BORN IS HER, The figure of being "all glorious within" is, no doubt, taken from the splendour of Eastern palaces. The Asiatic queens, sultanas and begums scarcely ever appeared in public. They remained, as they do to the present day, in their harems, amidst splendid and gorgeous decorations. In the former part of the psalm are described the excellencies of God — in the latter part the excellencies of God's Church. Now, whether we speak of the Church collectively, or of individual believers, their graces, their gifts, and their holiness, are the fruits of Christ's passion and the work of the Holy Ghost, who renews the heart and rectifies the will. "Of Zion it shall be said, this and that man was born in her" (Psalm 87:6). When a man is born again from above, he is accepted of God in the Beloved; Christ's righteousness covers his past sins, and gives him a title to heaven. But the work does not stop here. Along with the title to heaven given to the believer in justification, there is also wrought in his heart, a meetness for heaven by sanctification. And what a privilege is this! Satan is trodden down under foot; the old man is supplanted by the new man; a depraved nature gives way to a divine nature; the image of Christ is imprinted on the heart; the believer is made like his Lord and Master — is changed from glory to glory. Now, whence is the source of all these blessings? They proceed from the King of the Church — from Him who has adopted the Church to be His daughter. With this agrees the language of the apostle (1 Corinthians 1:30). God is the Church's glory; her honour, her wisdom and her grace proceed from Him who is, and shall be, the praise of the redeemed for ever.

III. THE KING'S DAUGHTER IS ALL GLORIOUS, BECAUSE SHE IS EMBLEMATIC OF HEAVEN ITSELF. Surely, when we are robed in Christ's righteousness and blessed with His salvation, we shall go to the Church triumphant, of which the Church militant is a type, and has a rich foretaste. When the Church of Christ is fully prepared, she will at last be presented to God without spot. The union begun on earth will be satisfied and avowed in the King's palace in heaven. Then will it be shouted through the universe (Revelation 19:7). Then will there be a jubilee on earth; and then will the angels tune their golden harps to joyous hallelujahs in the heavens. The Church of God will then be complete; "she shall be brought unto the King in raiment of needlework," etc. Then will angels rejoice; then will prophets, apostles, and martyrs, and saints in glory sing (Revelation 5:13). Surely the Church is an emblem of heaven; for all who are born in her "are come unto Mount Zion, the city of the living God, the heavenly Jerusalem" (Hebrews 12:22). The temple of God on earth and His temple in heaven are two parts of one glorious whole. They enjoy distinctions far above any earthly temple. Of our earthly Zion it is said (Isaiah 60:19). And thus it is also in the heavenly Zion (Revelation 21:23). It is but one family inhabiting both the one city and the other, even the family of our Lord Jesus Christ; and their employments are altogether the same; for whilst the one "are rejoicing in the Lord always" here below, the other are incessantly engaged in singing praises to Him above — even to "Him who loved them," etc. (Revelation 1:5, 6).

(E. Striokland, M. A.)

It has happened sometimes that persons of royal birth have not known their high rank. It was so with the founders of the great empire of Rome. Through jealousy two young princes were exposed on the banks of a river. After going through a strange experience they were found by a shepherd, whose simple, homely wife brought them up in her cottage as her own sons. Not till they were grown up did they discover their royal origin, and then together they founded Rome. Like them, some of us have never dreamt that we were king's daughters. Some smile incredulously at the very idea. But it is a fact that every one of us may be a king's daughter (2 Corinthians 6:18; Romans 8:29; Matthew 12:50). Then what a comfort to remember that since we are the King's daughters His wealth is ours. The King, our Father, has wonderful resources. There is one word of warning I would like to say. Many folk, when they are in trouble, say, "Oh yes, if I trust in God, it will be all right. I must trust Him; there's no one else to trust to." But they forget that if they want to claim God's fatherly provision they must live as His daughters. Then, the King's daughter is "all glorious within." She is not a sham. Mere outside goodness is not enough. The mind must be cleansed from all evil imaginations, the affections withdrawn from all wrong objects. If we nurse and foster any heart sin we are dead to our high privilege as the King's daughters, for they are all glorious within. You notice the clothing is of "wrought gold." Trouble has been taken with it, it has been worked or wrought. And it is made of gold, it is durable, it will stand the testing fires. Let us take more trouble to make our garment of lifework durable and beautiful. And then the King's daughter is to be brought "in raiment of needlework." Day by day we are putting in the stitches. Every word, every act is a stitch making or marring the beauty of the whole. Those mistaken stitches can never be drawn out. Then take the marred work to the King now, by faith place it in His hands, tell Him just how you feel about it; and you will find that for the truly contrite soul filled with sorrow and regret for past failures the King has a marvellous fashion of beautifying spoilt work, and covering the ugly stitches with His own embroidery of love. And let us remember that beauty comes from "within." Paint and powder do not make beauty. Health and goodness do. Made beautiful "within," we shall be enabled to express the inner life in a consistent and beautiful outward life which may well be compared to wrought gold and embroidered work.

(Anon.)

1. The bridegroom is Jesus Himself; Solomon is but His type. The Church that is without wrinkle or spot, or any such thing is the beautiful bride. She is possessed of all those graces of heart and mind as well as of person which would incline the king to rejoice in her beauty.

2. Not unsuited to this occasion are allusions to this beautiful psalm. Before us we see the virgins that should be the attendants of the bride of Christ, the king's daughters who should be her honourable women. It is their vocation to do her honour, to lend additional though reflected lustre to her court. Whatever of beauty is theirs; whatever of grace and winning ways; whatever gives them influence or power in the Church or in the world — they are all the attributes that better qualify them for the duties of their high station. There may well be, there should be, gifts of gold, the fragrance of myrrh, aloes and cassia, beautiful forms and features, shining eyes, and ivory palaces at the marriage of the king's son. They are, however, the accidents and not the essential attributes of the virgins who are worthy to wait upon the spouse of Christ; like her, they must be all glorious within. No age ever excelled that of Pericles in all the arts that give softness and refinement to life. Painting, sculpture, the genius of Phidias and Praxiteles, the pencil of Zeuxis; the temple of the virgin goddess, with its elegant proportions and its carved facade, even in ruins one of the wonders of the world; poetry, oratory — all illustrated it and adorned it. The splendour of its court has passed into a proverb. Aspasia presided over it, wonderful for her wit, and beauty, and grace, yea, for her wisdom and learning, the confidante and counsellor of statesmen and kings. Her intellect, as her person, had been cultivated to its utmost limit; in that respect she was the paragon of her sex. But what ago was more corrupt than that of Pericles? Aspasia herself, the education of her moral nature and of her heart neglected, was a wreck; as the poet says, "one of those shameless women who are the worst of men." She was a splendid monument of what the unsanctified can be and do. Her clothing was of wrought gold, but she was not worthy to be a daughter of the King, for she was not all glorious within. No regard was paid to her complex being; her nature was distorted, and in the absence of virtue and religion she was not an unmeet prototype of many of the discrowned women of our own age. When you increase the capacity of the intellect and dwarf the moral nature, you produce not symmetry and grace, but spiritual deformity. There is in all true education a law of proportion; the mind, the heart, the body, must all be cultured if we would have a truly cultured man.

3. Therefore it is, O daughters of the Church! that we rejoice with you on this anniversary; therefore do we feel in the deep of our heart the munificence which has provided for you this sequestered and beautiful retreat, where learning is to be for over the handmaid of religion. Religion has made woman what she is. It has lifted her out of the slough of slavery and placed her upon a pedestal where she commands the admiration and love of the world; it has given her a potent influence in moulding its destiny. Deprive her of it, and she would fall back into the starless night whence she was so long emerging. Her clothing may be of wrought gold, she may be all covered with barbaric pearl; but only as she is a daughter of the King can she be all glorious within.

(G. F. Cushman.)

Here are two aspects of the king's daughter — the internal and the external; within all glorious, without covered with wrought gold — a magnificent congruity, a spiritual miracle of consistency. "Glorious," not commonplace; separated from every other institution or mode of life by a dazzling, gleaming brightness above the shining of the sun. "All glorious" — not one shadow, not one indication of love of darkness. "All glorious" in doctrine, in conduct, in speech, in thought, in the innermost recesses of the heart — "all glorious within." Why? Because of a conscious realization of the Divine presence. Have we made our preparation for the Chief of Guests? Has the housewife made no arrangement to receive her visitor with becoming care and distinction? Mystery of mysteries is this, that the mortal can talk with the Eternal; that the creature can commune with the Creator; that a life so low that presently it will be cut down and burned like grass in the oven can go right up to eternal Kingliness and say, Let us commune together concerning the mystery of being and the mystery of destiny, the mystery of conduct and the mystery of service; O Eternal King, let poor me talk with Thee a tong time! Out of this must come a growing solicitude to be transformed into the Divine likeness. What is the king's daughter without? Look at her clothing; that will answer the inquiry — "Her clothing is of wrought gold." The internal glory is proved by the external beauty. There is a clothing which we are called upon to admire — the clothing of the king's daughter is of wrought gold: no dress can be too beautiful if it express a beautiful character. We are not to be too literal in our construction of these sentences — there is a transfiguring process of soul upon cloth, if you will have it so; there is a possibility that a carpenter's raiment may become white and glistering. The internal light illumines the external robe. Here is a man who has been a long time in prayer; he comes down the hill as morning might come down the quickly illuminated mountain; speak to the man, and he wists not that his face doth shine. This is the beauty of heaven; this is not formal beauty; this is the light that springeth from within, which will be as beauteous in the morning as it is at night, in the winter as in the summer; how trying soever the circumstances through which the man may pass, he will throw a sacred radiance upon his whole condition, and make a space for himself by the power of wisdom. Sometimes we have seen a man surrounded by estates, and have felt that the man was greater than the property; we have said, What a soul" this man has! Listen to his thoughts, hear his conversation; presently he will rise into prayer, or utter himself in sacred song, or speak lovingly and redeemingly about the poor and those who have no helper; and then the environment falls away into its right perspective, and we say, Would God this man owned the whole world I for then the poor would be made to rejoice, and the sad of heart would know what a friend they had. If there is any disparity it should be on the spiritual side, so that we shall say concerning a man, however much he has, he ought to have more; he is a faithful steward, a generous administrator; appoint him the guardian of society. In the costume as described by the poet we have no contradiction, no irony, no sense of incongruity; we have a massive, simple, beautiful, beneficent consistency. What is the miracle that Jesus Christ wants to work? It is the miracle of congruity, the miracle of harmony, the miracle of music; it is to make us internally right that He may make us externally beautiful and noble.

(J. Parker, D. D.)

People
Korah, Ophir, Psalmist
Places
Jerusalem
Topics
Behind, Broidered, Colours, Companions, Divers, Embroidered, Embroidery, Escort, Follow, Garments, Led, Many-colored, Needlework, Needle-work, Raiment, Richly, Robes, Stuff, Train, Virgin, Virgins, Woven
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 45:14

     5258   cloth
     5304   embroidery
     5659   bride
     5740   virgin

Psalm 45:13-14

     5145   clothing
     5710   marriage, customs

Psalm 45:13-15

     5399   luxury

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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