◄ Psalm 45:3 ►














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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Biblical Illustrator
Gird Thy sword upon Thy thigh, O most mighty.
Psalm 45:3-5
Christ a mighty conqueror
Robert Cairns.
I. THE WARRIOR. The fact that He is no less than a Divine being, although for a specific purpose He assumed our nature, distinctly intimates that He should be known as the mighty God; while the power that has been given to Him as the Mediator, and the wonders He has accomplished in magnifying the law, bringing in an everlasting righteousness, spoiling principalities and powers, and destroying him that had the power of death demonstrates that, with the greatest propriety, He may be styled "the most Mighty One." "War is the garb in which He often arrays Himself when He goes forth to scourge the guilty nations of the earth." In this respect He is styled "the Captain of the Lord's host"; and described as "a man of war," and then it is emphatically added "the Lord is His name." He is Jehovah; Jehovah Zabaoth, "The Lord of Hosts," to show that the armies of earth and the hosts of heaven are under His control. He is the King of kings and Lord of lords; the King of glory; the Lord strong and mighty; the Lord mighty in battle. In the contest to which He is called, He never can be mistaken, for "the treasures of wisdom and knowledge are hid in Him"; and it is just as impossible that He can ever be defeated, for He is "the power of God," as well as "the wisdom of God."

II. HIS ENEMIES.

1. Those apostate spirits who are described as "principalities and powers, the rulers of the darkness of this world, and spiritual wickedness in high places." Having fallen from their first estate, their minds are filled with implacable hostility to the Redeemer.

2. Those who persecute the followers of Christ.

3. Those who uphold any system of religious faith opposed to the spirit and design of Christianity.

4. All who have not yet experienced the renewing influences of the Spirit of God, and who demonstrate by their conduct that they are of the world lying in iniquity.

5. All who despise the institutions of grace.

III. HIS ARMOUR. As His kingdom is spiritual in its nature, the weapons by which its interests are to be maintained are also spiritual. The sword which Messiah girds upon his thigh signifies the Holy Scriptures, elsewhere styled "the sword of the Spirit." But the sword is not the only instrument with which the Saviour goes forth against His enemies. Like an ancient warrior He bears a bow and a quiver replenished with arrows, calculated to do terrible execution against the enemy. By these "arrows," we understand the announcements of the Gospel.

IV. HIS EXPEDITION AGAINST HIS ENEMIES,

V. HIS VICTORY.

1. Behold the conquest of the powers of darkness upon Calvary, when, according to ancient prophecy, the Saviour bruised the head of Satan and weakened the whole energies of his kingdom (Colossians 2:14).

2. Then, again, how terribly did the Saviour act towards the Jewish nation. The cup of their iniquity at length became full, and then their capital, in which they had maltreated the Lord of Glory, was consigned to destruction; they were driven forth as homeless wanderers throughout the world.

3. Notice the victory which Christ has gained in establishing His kingdom upon earth.

VI. CONCLUSION.

1. See the dignity and glory of the Captain of salvation.

2. Consider the danger of opposing Christ.

3. Contemplate the gracious character of the conquests of Christ.

4. Rejoice in the perfection and glory to which the Church shall be brought through the omnipotence and grace of Christ.

(Robert Cairns.)

The triumph of Christ's mediatorial kingdom
Caleb Morris.
I. CONFIDENCE IN THE POWER OF CHRIST TO VANQUISH THE SOULS OF MEN.

1. The first direct and decided foe over which He triumphed was the Jewish Church. That corrupt Church murdered the Son of God. But He was silent only a little more than forty-eight hours, and then rose to speak to men, and lives to speak through men, till all nations shall hear His voice, understand and believe.

2. The political power of Rome. The Jews condemned Jesus according to their law because He was a blasphemer; but as they had lost the power of capital punishment they appealed to Rome, saying, Help us to put this man to death. Pilate became a tool in their hands, and condemned the "Just One," but He triumphed over both.

3. The ungodly world. The spirit, theories, institutions, habits and pursuits of unregenerated humanity are in deadly opposition to Christ. But He will conquer, "He must reign."

II. SYMPATHY WITH THE CAUSE IN WHICH HE WAS EMBARKED. What is the cause?

1. Truth; less party zeal, and more zeal for truth.

2. Righteousness; an unjust man is not a soldier of Christ.

3. Meekness; fidelity. Soldiers of the Cross, the Redeemer must triumph.

III. A DEVOUT APPEAL TO HEAVEN. "Gird thy sword."

1. A living faith in the present life of Christ. "We are justified by His death, we are saved by His life."

2. A renunciation of all instruments, except those that are His. Carnal weapons have been foolishly and wickedly used in the cause of Christ — cannons, soldiers; and what an insult! what falsehood!

(Caleb Morris.)

Messiah's victory predicted and desired
E. Payson, D. D.
I. THE APPELLATION BY WHICH HE ADDRESSES CHRIST. "Most Mighty."

1. With respect to His Divine nature, Christ is the Mighty God; the Lord Jehovah, in whose arm dwells everlasting strength, Nor is it less applicable to Him considered as mediator. In this character He is Immanuel, God with us. He is mighty to conquer; for He has led captivity captive; He has conquered sin, and death, and hell — the three most formidable enemies that ever assailed the happiness of men, or the throne of God. Nor is He less mighty to save; for He has saved millions from the most awful fate, in the most desperate circumstances. He says of Himself, "I am He that speaketh in righteousness, mighty to save."

2. The import of the petition is, in brief, that He would exert His might, or the power of His grace, for the conversion and salvation of sinners.(1) That He would arm Himself with the necessary weapons. "Gird on Thy sword." Christ has a sword of justice, to cut off incorrigible offenders; and a sword of grace, to subdue His chosen people, and make them willing in the day of His power.(2) The psalmist petitions Christ to go arrayed in His glory and majesty; that glory and majesty with which he then saw Him to be clothed. But in what do the glory and majesty of Christ consist? I answer, glory is the display or manifestation of excellency. His glory, as God, consists in a display of the infinite perfections and excellencies of His nature. His glory, as man, consists in the perfect holiness of His heart and life. His glory, as God and man united in one person, the mediator, consists in His perfect fitness to perform all those works which the office of mediator requires of Him. He possesses everything necessary to satisfy the justice and secure the honour of God. He also possesses everything necessary to excite, encourage, and justify the highest love, admiration, and confidence of sinful men; for in Him all fulness dwell, even all the fulness of the Godhead. There is in him a fulness of truth to enlighten sinners and lead them to believe in Him. He has also a fulness of grace to pardon, sanctify and save them. Now, the display or manifestation of this infinite fulness of grace and truth constitutes the glory in which the psalmist wished Christ to appear. He wished Him also to appear in His majesty. The difference between majesty and glory consists in this: glory is something which belongs either to the person or the character of a being; but majesty is more properly an attribute of office, especially of the regal office. This office Christ sustains. He is exalted to be a Prince as well as a Saviour; He is King of kings and Lord of lords; and it is principally in His character of a king that He subdues His enemies and dispenses pardon.(3) Next, the psalmist prays, that being thus armed with His powerful sword, and arrayed in His glory and majesty, Christ would ride forth through the world, conquering and to conquer.

II. THE REASONS WHY THE PSALMIST WISHED THE SAVIOUR TO GO FORTH PROSPEROUSLY AND THE CAUSE IN WHICH HE WISHED HIM TO ENGAGE. DO this "because of truth, and meekness and righteousness."

1. He might, perhaps, intend the truth, meekness and righteousness of Christ Himself; for all these qualities belong to Him in the highest degrees.

2. By meekness, truth and righteousness the psalmist might mean these qualities in the abstract; and if this be His meaning, we must understand Him as specifying the cause in which he wished Immanuel to engage.

III. To enforce his petition the psalmist predicts THE CERTAIN SUCCESS WHICH WOULD ATTEND MESSIAH IF HE THUS RODE FORTH TO BATTLE. "Thy right hand shall teach Thee terrible things;" that is, Thou shalt know experimentally what terrible things Thy power can perform.

1. The destruction with which He shall overwhelm His incorrigible enemies.

2. There are also many terrible things which attend, or rather precede, the conquest of those whom He makes willing to be His people in the day of His power. He sends His spirit to convince them of sin, of righteousness and judgment; sets His terrors in dreadful array round about them, and often brings them to the very verge of despair before they submit, and cry for mercy. That these are terrible things, indeed, to the awakened sinner, none who have suffered thus need be told; and such are the terrible things which the right hand or power of Christ performs when He rides forth to battle as the Captain of salvation.

(E. Payson, D. D.)

The spiritual war
Bishop Horsley.
I. THE OFFENSIVE WEAPONS. These have as their symbols the sword and arrows.

1. The sword, a heavy, massive weapon for close engagement, and inflicting terrible wounds.

2. The arrow, a light missile used to annoy the enemy at a distance. It comes whizzing through the air unseen, causes but a small wound, and is scarcely felt till its sharp point reaches the heart.

3. Now, both are emblems of one and the same thing — the Word of God. For the Word has this twofold power of wounding, sometimes as the sword, sometimes as the arrow. The first, the Word of terror, is the sword girt upon Messiah's thigh; the second, the Word of persuasion, is the arrow shot from His bow. And thus, by the joint action of these two weapons, "peoples," that is, whole kingdoms and nations in a mass, "shall fall under Thee," shall submit themselves to Christ.

II. THE DEFENSIVE ARMOUR is to be noted (ver. 8), the "refulgent, dazzling armour." This tells of whatever is admirable and amiable in the external form and appearance of the Christian religion.

1. The character of Jesus Himself.

2. The light of good works shining in the lives of His disciples.

3. Whatever is decent and seemly in the government, the discipline and the rites of the Church,

III. "THE WONDERS" WHICH HIS OWN RIGHT HAND WAS TO SHOW HIM are to be explained. Not "terrible things," as the Authorized Version has it, for there is no notion of terror in the Word as here used; but of things extraordinary in their kind — grand, amazing, awful. In some of the oldest English Bibles we have here the better chosen word, "wonderful." Now, the "wonders" which Messiah's "own right hand" showed Him were the overthrow of Paganism and the Roman empire, and that by such seemingly inadequate means. It was, indeed, a wonderful thing, wrought by Christ's single arm, when his religion prevailed over the whole system of idolatry, supported as it was by the authority of sovereigns, by the learning of philosophers, and most of all, by the inveterate prejudices of the vulgar, attached to their false gods by the gratification which their very worship afforded to the sensual passions, and by the natural partiality of mankind in favour of any system, however absurd and corrupt, sanctioned by a long antiquity. It was a wonderful thing when the devil's kingdom, with much of its invisible power, lost at once the whole of its external pomp and splendour. It was a wonderful thing when the minds of all men took a sudden turn; kings became the nursing fathers of the Church, statesmen courted her alliance, philosophy embraced her faith, and even the sword was justly drawn in her defence. These were the wonderful things effected by Christ's right hand. And in the later ages there will be terrible things also achieved by Him, when Antichrist and his armies shall be overthrown. Then in verses 6 and 7 we have —

IV. THE KING SEATED ON THE THRONE OF HIS MEDIATORIAL KINGDOM, ruling in perfect justice. The sceptre was an emblem of the perfect integrity of the monarch in the exercise of his power. Well, therefore, is it said, ver. 6, "A straight sceptre is the sceptre of Thy royalty." Earthly kings can never be perfectly just, for they are all liable to error and deception. But in the kingdom of Messiah there shall be no imperfection in His rule, and therefore He is anointed by God with the oil of gladness above all others. This declaration is, with the greatest propriety, applied to Christ in the Epistle to the Hebrews and made an argument of His Divinity. Thus ends this section of this psalm.

(Bishop Horsley.)

The Captain of salvation
T. Bennet.
I. WHENCE IT IS OUR LORD JESUS IS DESIGNED "MOST MIGHTY."

1. He is so from the omnipotent power of His Divine nature, which is the principal of His mighty operations in the union of His person (Isaiah 9:6.)

2. He is mighty from the authority and power that was communicated and given unto Him by the Father, as Mediator, for the accomplishing of His whole work. Christ had strength and power as "the mighty God"; and He hath authority too, as all power is communicated to Him by God the Father (Matthew 28:18). And concerning the power given Him by the Father, the apostle tells us (Ephesians 2:22, 23).

3. He may justly be designed "most mighty" from what He has done, not only in giving being and existence to all things, as God equal with the Father; but also considered as Mediator.

II. IN WHAT RESPECTS THE WORD OF CHRIST MAY BE COMPARED TO A SWORD.

1. For defence of His people.(1) Our Lord Jesus defends His subjects from their persecutors by His Word and Spirit. Whatever persecutors may be permitted to do with the bodies of any of God's saints, their souls, against which the shot of their enemies is chiefly aimed, are still in safeguard.(2) By His Word and Spirit He defends His people from the deceit and cunning craftiness of those who lie in wait to deceive them.(3) Our Lord Jesus defends His people from all their inward enemies by His Word and Spirit.(4) It is by means of the Word our Lord Jesus supports, comforts and bears up His people under all the tribulations in their house of pilgrimage.

2. For the downbringing of His and their enemies (Isaiah 11:4; Revelation 3:16).

III. SOME THINGS IMPLIED IN HIS GIRDING ON HIS SWORD.

1. His appointing ordinances in the Church.

2. His calling, fitting and qualifying a Gospel ministry to bear His name before sinners. Faithful ministers are the gift of Christ to the Church (Ephesians 4:10, 11, 12).

3. His accompanying the dispensation of all His ordinances with the power and efficacy of His Spirit.

IV. WHY THE SWORD OF CHRIST, WHICH IS HIS WORD, IS CALLED HIS GLORY AND MAJESTY.

1. Because of the purity and holiness that shines forth in every part of it (Psalm 19:8, 9; Romans 7:12).

2. Because the scope and tendency of it is to declare His glory and majesty (John 5:39; 1 John 5:20).

3. Because He therein manifests His glory unto us.

4. Because of the glorious and majestic effects it has upon the hearts and consciences of men.

V. IMPROVEMENT.

1. Inferences.(1) We may see and he informed when it is that our Lord Jesus has gone through with the arduous work of men's redemption and salvation to the glory of God and eternal consolation of all the spiritual Israel (Romans 9:5).(2) We may see what a safe and happy people they are who have fled unto Christ by faith for refuge.(3) We may see the egregious folly of all who endeavour to stand in the way of the advancement of the kingdom and interests of Christ.(4) We may see with what reverence and attention men should both read the Word of God and hear it read and preached unto them (Hebrews 12:25).(5) We may see matter of reproof to those who do not only slight and neglect the Word of Christ, but profane and abuse it.

2. Of trial and examination. What experience have you got of the powerful effects of the Word of Christ upon your hearts?

3. Of exhortation.(1) We exhort you, who are the true subjects of the mighty Captain of our salvation, who have been subdued to the obedience of faith by the powerful efficacy of His Word and Spirit, to be faithful to Him; "endure hardness as good soldiers of Jesus Christ."(2) We exhort all who are yet at war with this mighty One to take a believing view of the glory of His person, the greatness of His love, the riches of His grace and suitableness of His offices to the condition of your souls; and drop the weapons of your rebellion at His feet.

(T. Bennet.)

People
Korah, Ophir, Psalmist
Places
Jerusalem
Topics
Chief, Clothe, Gird, Glory, Majesty, Mighty, O, Power, Ready, Splendor, Splendour, Strong, Sword, Thigh
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 45:3

     5572   sword

Psalm 45:3-4

     1090   God, majesty of

Psalm 45:3-6

     9145   Messianic age
     9210   judgment, God's

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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