--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 213 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/213/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 213. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/213/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 213. Psalms · 20 of 57 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/213/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/213/#p-N [¶0] oil of gladness--or token of gladness, as used in feasts and other times of solemn joy (compare [1Ki 1:39], 40). [¶1] fellows--other kings. [¶2] 8. The king thus inaugurated is now presented as a bridegroom, who appears in garments richly perfumed, brought out from [¶3] ivory palaces--His royal residence; by which, as indications of the happy bridal occasion, He has been gladdened. [¶4] 9. In completion of this picture of a marriage festival, female attendants or bridesmaids of the highest rank attend Him, while the queen, in rich apparel ([Psa 45:13]), stands ready for the nuptial procession. [¶5] 10-11. She is invited to the union, for forming which she must leave her father's people. She representing, by the form of the allegory, the Church, this address is illustrated by all those scriptures, from [Ge 12:1] on, which speak of the people of God as a chosen, separate, and peculiar people. The relation of subjection to her spouse at once accords with the law of marriage, as given in [Ge 3:16]; ; [Ep 5:22]; [1Pe 3:5], , and the relation of the Church to Christ ([Ep 5:24]). The love of the husband is intimately connected with the entire devotion to which the bride is exhorted. [¶6] 12. daughter of Tyre--([Psa 9:14]); denotes the people. Tyre, celebrated for its great wealth, is selected to represent the richest nations, an idea confirmed by the next clause. These gifts are brought as means to conciliate the royal parties, representing the admitted subjection of the offerers. This well sets forth the exalted position of the Church and her head, whose moral qualities receive the homage of the world. The contribution of material wealth to sustain the institutions of the Church may be included (compare "riches of the Gentiles," [Psa 72:10]; [Is 60:5-10]). [¶7] 13. the king's daughter--a term of dignity. It may also intimate, with some allusion to the teaching of the allegory, that the bride of Christ, the Church, is the daughter of the great king, God. [¶8] within--Not only is her outward raiment costly, but all her apparel is of the richest texture. [¶9] wrought gold--gold embroidery, or cloth in which gold is woven. [¶10] 14-15. The progress of the procession is described; according to the usual custom the bride and attendants are conducted to the palace. Some for the words-- [¶11] in raiment of needlework--propose another rendering, "on variegated (or embroidered) cloths"--that is, in the manner of the East, richly wrought tapestry was spread on the ground, on which the bride walked. As the dress had been already mentioned, this seems to be a probable translation. [¶12] 16. As earthly monarchs govern widely extended empires by viceroys, this glorious king is represented as supplying all the principalities of earth with princes of his own numerous progeny. [¶13] 17. The glories of this empire shall be as wide as the world and lasting as eternity. [¶14] therefore--Because thus glorious, the praise shall be universal and perpetual. Some writers have taxed their ingenuity to find in the history and fortunes of Christ and His Church exact parallels for every part of this splendid allegory, not excepting its gorgeous Oriental imagery. Thus, by the dresses of the king and queen, are thought to be meant the eminent endowments and graces of Christ and His people. The attendant women, supposed (though inconsistently it might seem with the inspired character of the work) to be concubines, are thought to represent the Gentile churches, and the bride the Jewish, &c. But it is evident that we cannot pursue such a mode of interpretation. For, following the allegory, we must suspend to the distant future the results of a union whose consummation as a marriage is still distant (compare [Re 21:9]). In fact, the imagery here and elsewhere sets before us the Church in two aspects. As a body, it is yet incomplete, the whole is yet ungathered. As a moral institution, it is yet imperfect. In the final catastrophe it will be complete and perfect. Thus, as a bride adorned, &c., it will be united with its Lord. Thus the union of Christ and the Church triumphant is set forth. On the other hand, in regard to its component parts, the relation of Christ as head, as husband, &c., already exists, and as these parts form an institution in this world, it is by His union with it, and the gifts and graces with which He endows it, that a spiritual seed arises and spreads in the world. Hence we must fix our minds only on the one simple but grand truth, that Christ loves the Church, is head over all things for it, raises it in His exaltation to the highest moral dignity--a dignity of which every, even the meanest, sincere disciple will partake. As to the time, then, in which this allegorical prophecy is to fulfilled, it may be said that no periods of time are specially designated. The characteristics of the relation of Christ and His Church are indicated, and we may suppose that the whole process of His exaltation from the declaration of His Sonship, by His resurrection, to the grand catastrophe of the final judgment, with all the collateral blessings to the Church and the world, lay before the vision of the inspired prophet. ### Psalm 46 ### Psa 46:1-11. Upon Alamoth--most probably denotes the treble, or part sung by female voices, the word meaning "virgins"; and which was sung with some appropriately keyed instrument (compare 1Ch 15:19-21; see on Psa 6:1, title). The theme may be stated in Luther's well-known words, "A mighty fortress is our God." The great deliverance (2Ki 19:35; Is 37:36) may have occasioned its composition [¶17] 1. refuge--literally, "a place of trust" ([Psa 2:12]). [¶18] strength--([Psa 18:2]). [¶19] present help--literally, "a help He has been found exceedingly." [¶20] trouble--as in [Psa 18:7]. [¶21] 2-3. The most violent civil commotions are illustrated by the greatest physical commotions. [¶22] 4. God's favor is denoted by a river (compare [Psa 36:8]; [Zec 14:8]; [Re 22:1]). [¶23] city of God, the holy place--His earthly residence, Jerusalem and the temple (compare [Psa 2:6]; ; 20:2; 48:2, &c.). God's favor, like a river whose waters are conducted in channels, is distributed to all parts of His Church. [¶24] most High--denoting His supremacy ([Psa 17:2]). [¶25] 5. right early--literally, "at the turn of morning," or change from night to day, a critical time ([Psa 30:5]; compare [Is 37:36]). [¶26] 6. (Compare [Psa 46:2]). [¶27] earth melted--all powers dissolved by His mere word ([Psa 75:3]; [Ho 2:22]). [¶28] 7. with us--on our side; His presence is terror to our enemies, safety to us. [¶29] refuge--high place ([Psa 9:9]; compare also [Psa 24:6], ). [¶30] 8. what desolations--literally, "who hath put desolations," destroying our enemies. [¶31] 9. The usual weapons of war ([Psa 7:12]), as well as those using them, are brought to an end. [¶32] 10. Be still, &c.--literally, "Leave off to oppose Me and vex My people. I am over all for their safety." (Compare [Is 2:11]; [Ep 1:22]). ### Psalm 47 ### Psa 47:1-9. Praise is given to God for victory, perhaps that recorded (2Ch 20:20-30); and His dominions over all people, Jews and Gentiles, is asserted [¶35] 1. clap ... hands ... people--literally, "peoples," or "nations" (compare [De 32:43]; [Psa 18:49]; ). [¶36] 2-3. His universal sovereignty now exists, and will be made known. [¶37] 4. He shall ... inheritance--the heathen to be possessed by His Church ([Psa 2:8]), as Canaan by the Jews. [¶38] excellency of Jacob--literally, "pride," or, that in which he glories (not necessarily, though often, in a bad sense), the privileges of the chosen people-- [¶39] whom he loved--His love being the sole cause of granting them. [¶40] 5-7. God, victorious over His enemies, reascends to heaven, amid the triumphant praises of His people, who celebrate His sovereign dominion. This sovereignty is what the Psalm teaches; hence he adds, [¶41] sing ... praises with understanding--literally, "sing and play an instructive (Psalm)." The whole typifies Christ's ascension (compare [Psa 68:18]). [¶42] 8-9. The instruction continued. [¶43] throne of ... holiness--or, "holy throne" (see on [Psa 2:6]; [Psa 23:4]).