Psalms 45:6

Thy throne, O God,is for ever and ever (1) This appears to be the sense given by all the Ancient Versions, for though it has been argued that ὁ θεὸς in the LX X is not the vocative (Thy throne O God) but the predicate (Thy throne is God), the words do not appear to have been so understood by any of the ancient commentators, and the construction is certainly not an obvious one. But this rendering involves serious difficulties, whether it is taken as an address to the king or to God. (a) Can the king who is the subject of the Ps. be addressed as Elohim, -God"? The older expositors, who regarded the Psalm as directly Messianic, of course felt no difficulty, and saw in the words a recognition of the Deity of Christ. But the tone and contents of the Psalm make it clear that it is addressed to some actual king. Could such a king be so addressed? It is argued that judges were called gods(Exodus 21:6; Exodus 22:8-9; Exodus 22:28 (?); 1 Samuel 2:25); that the theocratic king as the representative of God was said to sit "on the throne of Jehovah" (1 Chronicles 28:5; 1 Chronicles 29:23); that a prophet can predict that the house of David should be as God(Zechariah 12:8); that Elohimis applied to men in the sense of divine or supernatural (Exodus 7:1; 1 Samuel 28:13); that Isaiah speaks of the Messianic king as El gibbôr, -mighty God"; and that the words of the next verse (where doubtless Jehovah thy Godoriginally stood) preclude the possibility of misunderstanding. But it is doubtful whether judges are actually called gods(see R.V. of the passage quoted): certainly they are only so called as the mouthpieces of God, Who is regarded as the fountain of judgement: and after all that has been urged in favour of this interpretation it seems hardly possible to suppose that the king is directly addressed as Elohim.

(b) The Targum regards the words as addressed to Jehovah, -The throne of Thy majesty, O Jehovah, abideth for ever and ever." Jehovah's throne may mean His heavenly throne (Psalms 145:13; Lamentations 5:19), or the throne which He has established on earth as its counterpart and representative. But this interpretation seems to be excluded by the context. The king is addressed in the preceding and following verses, and it seems hardly possible to suppose that in this verse alone Jehovah is abruptly addressed.

(2) In view of these difficulties it is necessary to consider whether the words are correctly translated. Various other renderings have been proposed, taking Elohimas the subject or predicate of the clause instead of as a vocative. (a) God is thy throne:i.e. thy kingdom is founded upon God. In support of this are quoted such phrases as "Jehovah is my refuge and my fortress" (Psalms 91:2), or, "The eternal God is thy dwelling-place" (Deuteronomy 33:27). But the expression, to say the least, would be a strange one. (b) Thy throne is God, i.e. divine. But though Hebrew uses substantives as predicates in a way which our idiom does not allow, this particular instance seems scarcely admissible. (c) Thy throne[is the throne of] God(R.V. marg.). It is a disputed point whether this rendering is grammatically legitimate; but good authorities decide in the affirmative. It gives an excellent sense, and if the text is to be retained is the most satisfactory explanation of it. The theocratic king occupied the earthly throne of Jehovah as His representative (1 Chronicles 28:5; 1 Chronicles 29:23), ruling by His power (1 Kings 3:28), and in His Name; and the justice of this king's government (6 b, 7) stamps him as a worthy representative of Jehovah.

(3) Various emendations have been suggested, for the most part introducing a verb to give the sense, God hath established thy throne. The most ingenious is that of Bruston, who supposes that the Elohistic editor misread YHVH, Jehovah, for YHYH, shall be, and according to his usual custom substituted Elohim. Thy throne shall be for ever and everwould be an echo of the promise in 2 Samuel 7:16 b.

Whatever may be the precise rendering, there can be little doubt that the words contain a reference to the promise of eternal dominion to the house of David, which was fulfilled in Christ. See 2 Samuel 7:13; 2 Samuel 7:16; Psalms 89; cp. Psalms 21:4; Psalms 72:5.

Psalms 45:6 are quoted in Hebrews 1:8-9. "It is commonly supposed that the force of the quotation lies in the Divine title (ὁ θεός) which, as it is held, is applied to the Son. It seems however from the whole form of the argument to lie rather in the description which is given of the Son's office and endowment. The angels are subject to constant change, He has a dominion for ever and ever; they work through material powers, He the Incarnate Son fulfils a moral sovereignty and is crowned with unique joy. Nor could the reader forget the later teaching of the Psalm on the Royal Bride and the Royal Race. In whatever way then ὁ θεός be taken, the quotation establishes the conclusion which the writer wishes to draw as to the essential difference of the Son and the angels." Bp. Westcott in loc.

the sceptre&c. R.V. rightly, A sceptre of equity is the sceptre of thy kingdom. The sceptre is the symbol of royal authority; and the authority of the true king, like that of Jehovah, is exercised in righteousness and equity. Cp. Psalms 67:4; Psalms 89:14 with Isaiah 9:7; Isaiah 11:4 ff; Psalms 72:2 ff, Psalms 72:12 ff, and numerous passages in which righteousness is named as a fundamental attribute of God and an indispensable characteristic of His true representative on earth.