Psalm 45 (44):2Meaning & Commentary from the Church Fathers

They will recognize that it is not we who authored these texts, but rather those who crucified Christ have passed them down, bearing witness to His power. Regardless of their presence, we will continue to unpack this material. This psalm is specifically about Christ, as indicated by its title, signifying the beloved and those transformed. Christ has brought about significant change within us, altering all aspects of our existence. Paul affirms this change by declaring, “He that is in Christ is a new creature” (2 Cor. 5:17). Thus, the prophet starts by saying, “I poured out my heart.” His proclamation is not merely human; it conveys heavenly and spiritual matters, not of personal origin but through divine action, hence the term “poured out.” We do not produce a burp at will; rather, we express our thoughts purposefully. A burp is involuntary, demonstrating that he meant to convey that his utterance arose not from human effort, but from divine inspiration that moved him. Similarly, another prophet depicted this action sensuously by consuming a scroll and finding it sweet, saying it was “as sweet as honey in my mouth” (Ezekiel 3:3). As they received spiritual grace, they articulated corresponding truths. This act of “belching” or “eating” is not centered on physical ingestion, but on what is being expressed from the heart: “My heart has poured out.” What is expelled? Not food or drink, but “a good word,” a proclamation concerning the Only Begotten, as He epitomizes goodness. “For God did not send His Son into the world to judge the world, but that the world might be saved through Him” (John 3:17). In Him, all is gentle, and far removed from condemnation. The prophet expresses this because his heart has been purified. Just as a stomach filled with impure substances produces unwholesome outcomes, a healthy heart yields uplifting words, so the prophet, cleansed from sinful influences and filled with divine grace, speaks forth “a good word.”

This highlights another insight: the prophets differ significantly from the pagan diviners. When a spirit seizes control over the latter, it blinds their understanding, rendering their utterances nonsensical sounds, akin to a lifeless flute. In agreement, a philosopher notes that these fortune-tellers “speak a lot, but do not understand what they say” (Plato in the Apologia of Socrates and in the conversation: Menon). Yet, the Holy Spirit operates differently; He enables the heart to grasp the meaning behind the words spoken. If the prophet lacked understanding, how could he declare, “the word is good”? The malicious spirit acts hostile towards human nature, while the Holy Spirit benefits and enlightens those who receive Him, revealing truths to their minds. “I utter my works unto the King.” Another translation reflects this as “my creatures.” Which works are being referenced? The work of prophecy. Just as a blacksmith forges a tool, a builder constructs a structure, and a shipwright crafts a vessel, a prophet creates prophetic declarations. This is emphasized by Christ's remark about the apostles: “He that laboureth is worthy of the reward of his labours” (Luke 10:7). And Paul adds, “especially to those who labour in word and doctrine” (1 Tim. 5:17). If prophecy were not work, why would it require effort? What could be nobler or more beneficial than this endeavor? It surpasses all other professions. What work, then, does he declare to the King? This very act of proclaiming prophecy. The psalmist does not specify which king, indicating it pertains to the sovereign God of all. When referring to the king of Persia, we clarify by saying ‘Persian king,’ and similarly for other kings. Nonetheless, regarding our sovereign, ‘King’ suffices. Thus, the prophet speaks of the one true King with that singular title. As we require no additional description of the Almighty, so too, there’s no need for elaboration regarding this King-God. Furthermore, the utterer is himself a king. It is clear he speaks not of a mere human, but of the God of all. He does not use the term βασιλεί, but rather τω βασιλεί, incorporating an element signifying divine dominion. In underscoring that his utterance is solely of divine origin and that he serves merely as an instrument, the prophet states, “My tongue is the cane of a shorthand scribe.” The cane acts upon the impulses of the hand that wields it. Another translator interprets this as “my tongue is like the slate of a scribe's cursive.” Why mention “of a swift scribe”? To indicate grace. The self-directed speaker hesitates, pondering, composing, hindered by ignorance and doubt; conversely, when the Spirit ignites the mind, nothing impedes the flow. The grace of the Spirit moves swiftly and effortlessly, like a rushing stream. The prophet further illustrates that there is nothing human in his declarations, continuing, “most excellent of the sons of men! Grace has been poured out of your mouth; therefore God has blessed you forever” (Psalm 44:3).

Further, He states in (Psalm 44:8), "For this cause anointest thou, O God, thy God, with the oil of gladness." It does not say, "anointed Thee with Thy God," but rather, "anointed Thee," indicating that another person is the speaker. Who is this figure if not the Prophet, who experienced the Holy Spirit's influence? He declares, "I will express in my heart the word of good." A burp is the inner air, which, after digestion, rises from the bursting of vesicles; it is filled with the living bread that descended from heaven to offer life to the world, and it is infused with every word that emanates from the mouth of God. This imagery aligns with the common allegory in Scripture, where the soul, filled with holy teachings, produces a burp akin to the nourishment consumed. Since this nourishment is both verbal and good, the Prophet releases "the word good." "The good man from the good treasure of his heart shall bring forth good things" (Matt. 12:35). We should also seek nourishment in the Word that satisfies our souls (as it is stated, "the righteous man of venom will fill his soul" - Proverbs 13:26), so that we may speak only "the word good" in accordance with what has nourished us. Conversely, the wicked individual, saturated with evil teachings, brings forth wicked words from his heart. Observe the outputs of heretics; they truly produce something foul and repugnant, revealing the depth of the malady affecting them. "The wicked man out of the wicked treasure of his heart produces evil" (cf. Luke 6:45). Therefore, "itching ears" (cf. 2 Tim. 4:3) should not seek teachers who might infect your insides and cause you to utter evil words, for you risk condemnation on the day of judgment. It is written, "By your words you shall be justified, and by your words you shall be condemned" (Matt. 12:37). "I will speak my works unto the King." This statement prompts us to reflect on the prophetic identity. "I declare my deeds unto the King" signifies a confession before the Judge, wherein I preempt the Accuser by revealing my own actions. This aligns with the command we have received: "Speak thou thy iniquities first, that thou mayest be justified" (Isaiah 43:26). "My tongue is a scribe's walking stick." Just as a cane serves as a writing instrument, skilled hands guide it to record what needs to be written, so the righteous tongue, moved by the Holy Spirit, not in ink but in the Spirit of the Living God, inscribes the words of Eternal Life upon the hearts of believers. Thus, the Holy Spirit serves as the scribe, possessing wisdom and teaching all, referred to as a "scribe" due to His quick wit. The Spirit writes thoughts within us, "not on tables of stone, but on tables of the heart of flesh" (2 Cor. 3:3). Depending on the extent of one's heart's capacity, the Spirit writes on hearts variably, according to the measure of their preparatory purity, inscribing either explicitly or implicitly for all. The speed at which these thoughts are recorded fills the entire universe with the gospel message. It seems to me, however, that the subsequent words should be understood as the initiation of a distinct discourse, rather than connected to the preceding ones, and should be seen as an addition to the forthcoming statements. Consequently, I believe that "He is red with kindness" is directed to the Lord through the speaker's address.

Just as the act of belching—symbolizing the digestion and release of what one has consumed—can reflect the quality of the food that has been ingested, so too do our words mirror the perceptions of our inner being. For from the abundance of the heart, the mouth expresses itself (Matthew 12:34). A righteous individual is satisfied with good nourishment (Proverbs 13:26), and when filled with divine teachings, draws from the treasure of their virtuous heart to share admirable words (Matthew 12:35). In unity with the apostle, one might ask, "Do you seek proof that Christ speaks through me?" (2 Corinthians 13:3).

Some interpret that this is articulated in the name of the Father, who brings forth His eternal Word from the depths of His heart, as suggested in another Psalm: "Out of the womb before the day, I have begotten thee" (Psalm 109:3). This passage does not refer to a physical womb in a literal sense, as God is indivisible, but instead conveys the essential unity of being between the Father and the Son. Therefore, the heart and the Word that emanates from it represent both the Father and the Son. The next statement, "I will declare my works to the kings," evokes the well-known notion that He who spoke and brought forth creation, who commanded and it was established (Psalm 32:9), does so through the Word of the Father, which is instrumental in the Son’s creative act. For all that the Father accomplishes, the Son also engages in (John 5:19), with the Father operating through the Son.

The prophetic voice, tasked with proclaiming the commandments of Christ and the Church, must ensure he is worthy to sing and not be reproached for his shortcomings. Thus, it is said, “You shall declare my statutes and publicly uphold my covenant” (Psalm 49:16). The prophet reveals his works to the King deserving of praise, who may either accept the good deeds or refine the flawed ones. He listens to the charge: "Remember Me; let us contend together; state your case, that you may be justified" (Isaiah 43:26), and acknowledges that the upright person is justified through their words (Proverbs 18:18).

The choice of the term "work" instead of "composition" or "writing" aligns with both Hebrew and Latin usage. Thus, anyone eager to offer praise to the Lord dedicates their song and efforts to Him, calling upon Him for inspiration rather than the pagan muses. When it is said, “My tongue is the tool of a scribe,” it signifies the desire for divine expression. This serves to link my heart’s outpouring of praise for God with the dedication of my works to Him. Consequently, I must ready my tongue as an instrument for the Holy Spirit to inscribe His message upon the hearts and ears of those who listen.

A stick inscribes upon wax, while a pen marks upon paper or parchment, yet my tongue, akin to a shorthand recorder, transcribes the succinct Gospel truths onto the tablets of my heart. For if the law was inscribed by God’s finger through a mediator and what was once destroyed is now glorified, how much more so will the everlasting Gospel be imparted by the Holy Spirit via my tongue, to exalt Him of whom Isaiah prophesied: "Hasten, take the spoils, soon cast off the adversaries' weapons" (Isaiah 8:1), as the swift testimony of believers is etched upon their hearts.

Concerning this reed, it is said, "My tongue is the pen of a skilled writer." Some interpret these words as referring to Christ; therefore, He is simultaneously acknowledged as the Word, the reed, and the scribe: He is the Word because He is the eternal Source of life, sharing divinity with the Father; the reed, as His earthly form conveys the fullness of the Father’s will and accomplished the divine commands through the outpouring of His sacred blood; and the scribe, since with His reed, He unveiled the mystery of the Father’s work through the indissoluble unity of the Old and New Testaments, divinity and humanity. In governing the flesh, let this reed serve as your model! Do not fill this reed, which symbolizes your body, with ink, but rather with the Spirit of the living God, so that your writing remains everlasting. This is the reed that Paul used to pen his letter, as he expressed: "You are our letter, written not with ink, but with the Spirit of the living God” (2 Cor. 3:3).

I do not speak on my own authority, says the Prophet, nor do I present my own thoughts; my tongue serves as the tool for a greater power, comparable to a staff; yet it is the grace of the Spirit that guides it, as a skilled scribe writes whatever it desires. Therefore, the Prophet, having clarified who is speaking through him, begins the prophecy in this manner.

Meanwhile, great theologians like Athanasius and Cyril interpret these utterances as originating from the eternal Father to His Son, who is begotten of Him—words from thought, Good from Good, and God from God. St. Basil notes that just as a burp reflects the quality of what one has consumed, so in the realm of spiritual teaching, one expresses what has been absorbed. Consequently, since this nourishment was of a spiritual nature, he did not produce mere food or drink, but rather that which corresponds to the spiritual sustenance—the good word about the Only Begotten. A good individual produces good things from the good treasure of their heart. This teaches us that the prophets differ from the wise, who may speak much without truly comprehending their own words; rather, it is the Holy Spirit who imparts understanding to their utterances. If David had lacked understanding, he would not have recognized that he had spoken a good word. God states, I have multiplied visions; and when the Lord imparts visions, He illuminates the mind He has created, enhancing its discernment through the infusion of the Spirit. Therefore, the prophets, who saw by the illumination of the Spirit, had their vision augmented. Theodoret observes: As I consume spiritual words, I produce the same—they resonate with the spiritual, and I express words that align with them. He asserts that he proclaims his deeds before the King, Christ, indicating that the role of a prophet is to declare and interpret prophecies. Theodoret notes that the inscription refers to one as beloved, while the opening of the psalm calls him king. Furthermore, the essence of prophecy involves proclaiming the true word that foretells what is to come. My tongue acts as a scribe’s instrument. Through these words, David illustrates that he does not proclaim prophecies about Christ from his own mind; rather, as Theodoret explains, a pen or cane merely aids the scribe in conveying thoughts wherever he desires. Similarly, David indicates that his tongue serves as a tool for the Holy Spirit, moving according to His will. The phrase “a swift scribe” conveys the promptness and efficiency with which the Holy Spirit executes His will. Human counsel is expressed slowly, often with great deliberation and effort, due to the frailty of the human mind; however, the Holy Spirit, transcending such limitations, instructs and inspires with a remarkable swiftness. With the introduction to the psalm concluded, David now turns to praise the perfections of Christ’s humanity. Just as the rush of water is quick and accompanied by a loud sound, the grace of the Holy Spirit, appearing with great speed, equalizes and aligns all things.

He commences the song with a celebration of beauty, particularly the king’s countenance. This admiration is not for the beauty itself, as aesthetics do not hold a place among the true virtues, but rather because a pleasing appearance often reflects a noble character within. Just as Solomon's visage suggested his remarkable talents, so too does he receive praise not only for his appearance but also for his ability to engage and inspire his people through eloquent speech. A king, it was said, ought not solely to govern through strength but also to win the hearts of his subjects with the charm of his words. This concept mirrors the ancient view of Hercules, who was believed to draw people to himself through a magnetic presence akin to binding chains. Thus, the point is not that Solomon was blessed with beauty and charisma alone, but that such gifts were bestowed upon him by God as evidence of His favor.