Dincolo de deosebita, incontestabila și, uneori, aproape inegalabila măiestrie a unor interpreți ai Bibliei, aceștia dau uneori dovadă de exces de zel. Pentru a exemplifica asta, voi sublinia cîteva din comentariile lor pe marginea unor versete din Psalmul 45, fără însă a face alte observații.
– The sequence of the thoughts and of the figures corresponds to the history of the future. When Babylon is fallen, and the hero riding upon a white horse, upon whom is inscribed the name “King of kings and Lord of lords,” shall have smitten the hostile nations with the sword that goeth out of His mouth, there then follows the marriage of the Lamb, for which the way has been prepared by these avenging victories (Rev_19:7.). It is this final ga’mos which the Psalm, as a song of the congregation, when the light was dawning upon the Old Testament church, sees by anticipation, and as it were goes forth to meet it, rejoicing to behold it afar off.
– viewed in the light of the New Testament, it is that music of citherns or harps which the seer (Rev_14:2) heard like the voice of many waters and of mighty thunder resounding from heaven. The Old Testament poet imagines to himself a royal citadel that in its earthly splendour far surpasses that of David and of Solomon. Thence issues forth the sound of festive music zealous, as it were, to bid its welcome to the exalted king.
– Who are those daughters of kings and who is this queen standing in closest relationship to the king? The former are the heathen nations converted to Christ, and the latter is the Israel which is remarried to God in Christ, after the fulness of the heathen is come in. It is only when Israel is won to Him, after the fulness of the heathen is come in (Rom_11:25), that the morning of the great day will dawn, which this Psalm as a song of the church celebrates.
– As regards the meaning which the congregation or church has to assign to the whole passage, the correct paraphrase of the words “and forget thy people” is to be found even in the Targum: “Forget the evil deeds of the ungodly among thy people, and the house of the idols which thou hast served in the house of thy father.” It is not indeed the hardened mass of Israel which enters into such a loving relationship to God and to His Christ, but, as prophecy from Deut. 32 onward declares, a remnant thoroughly purged by desolating and sifting judgments and rescued, which, in order to belong wholly to Christ, and to become the holy seed of a better future (Isa_6:13), must cut asunder all bonds of connection with the stiff-neckedly unbelieving people and paternal house, and in like manner to Abram secede from them. This church of the future is fair; for she is expiated (Deu_32:43), washed (Isa_4:4), and adorned (Isa_61:3) by her God. And if she does homage to Him, without looking back, He not only remains her own, but in Him everything that is glorious belonging to the world also becomes her own. Highly honoured by the King of kings, she is the queen among the daughters of kings, to whom Tyre and the richest among peoples of every order are zealous to express their loving and joyful recognition. Very similar language to that used here of the favoured church of the Messiah is used in Psa_72:10. of the Messiah Himself.
– This is also in harmony with the allegorical interpretation of the Psalm as a song of the church. The bride of the Lamb, whom the writer of the Apocalypse beheld, arrayed in shining white linen (byssus), which denotes her righteousness, just as here the variegated, golden garments denote her glory, is not just one person nor even one church, but the church of Israel together with the churches of the Gentiles united by one common faith, which have taken a hearty and active part in the restoration of the daughter of Zion. The procession moves on with joy and rejoicing; it is the march of honour of the one chosen one and of the many chosen together with her, of her friends or companions; and to what purpose, is shown by the hopes which to the mind of the poet spring up out of the contemplation of this scene.
– All this has its first and most natural meaning in relation to contemporary history but without being at variance with the reference of the Psalm to the King Messiah, as used by the church. Just as the kings of Judah and of Israel allowed their sons to share in their dominion (2Sa_8:18; 1Ki_4:7, cf. 2Ch_11:23; 1Ki_20:15), so out of the loving relationship of the daughter of Zion and of the virgins of her train to the King Messiah there spring up children, to whom the regal glory of the house of David which culminates in Him is transferred, – a royal race among which He divides the dominion of the earth (vid., Psa_149:1-9); for He makes His own people “kings and priests, and they shall reign on the earth” (Rev_5:10). Those children are to be understood here which, according to Psa_110:1-7, are born to Him as the dew out of the womb of the morning’s dawn – the every-youthful nation, by which He conquers and rules the world. When, therefore, the poet says that he will remember the name of the king throughout all generations, this is based upon the twofold assumption, that he regards himself as a member of an imperishable church (Sir. 37:25), and that he regards the king as a person worthy to be praised by the church of every age. Elsewhere Jahve’s praise is called a praise that lives through all generations (Psa_102:13; Psa_135:13); here the king is the object of the everlasting praise of the church, and, beginning with the church, of the nations also. First of all Israel, whom the psalmist represents, is called upon to declare with praise the name of the Messiah from generation to generation. But it does not rest with Israel alone. The nations are thereby roused up to do the same thing. The end of the covenant history is that Israel and the nations together praise this love-worthy, heroic, and divine King: “His name shall endure for ever; as long as the sun shall His name bud, and all nations shall be blessed in Him (and) shall praise Him” (Psa_72:17).
(Keil & Delitzsch, Commentary on the Old Testament, Psalm 45, e-Sword).