Psalm 45 (44):3Meaning & Commentary from the Church Fathers

The 'most excellent' refers to Christ, as indicated in the phrase 'Grace poured out of Thy mouth' (Psalm 44:3). There exists a distinction between the prophetic expressions about Christ and the message of the Gospel. The statement 'God hath blessed Thee for ever' signifies the abundant grace bestowed upon the humanity of Jesus Christ. Following this, the prophet elaborates, asserting that there is nothing merely human in his declarations, reaffirming, 'most excellent of the sons of men! Grace has been poured out of your mouth; therefore God has blessed you forever.' Some might interpret this as a reference to His speech or the 'most beautiful tongue,' but it appears the prophet is already addressing Christ. Another translation (Aquila) notes, 'with beauty thou art adorned from the sons of men.' His profound love for Christ inspires this address, akin to how James describes, 'the young lion Judah, with the prey, my son, rises. He bowed down, he lay down like a lion' (Gen. 49:9). Filled with divine insight, he directs his words toward Christ. Importantly, the prophet does not speak in comparative terms; he asserts that Christ is 'the fairest of the sons of men.' This beauty is unique. Observe how the prophet begins to exalt the dwelling place (of Christ). This reference to the dwelling place is further supported by the next lines. After declaring 'the most excellent of the sons of men,' the prophet follows with 'grace poured out of Thy mouth.' God does not possess a physical mouth; rather, the focus is on the act of building that is conveyed here. An alternate translator (an unknown source) asserts, 'grace poured out with Thy mouth,' thereby enhancing clarity. The phrase 'poured out' denotes more than mere overflowing; it implies a deliberate and powerful outpouring. Another prophet confirms this with, 'He came up before Him as a scion, and as a sprout out of dry ground; there was no appearance or majesty in Him; and we saw Him, and there was no appearance in Him that drew us to Him. He was despised and belittled before men, a man of sorrows and acquainted with grief, and we turned our faces away from Him; He was despised, and we set Him at nought' (Is. 53:2, 3). It is not a matter of physical unattractiveness but rather of humiliation (of Christ). In His incarnation, Christ encountered all forms of humiliation; He did not select a queen as His mother, nor was He laid in luxury, but rather in a stable. He grew up in humble surroundings, not in grandeur, and He chose disciples who were fishermen and tax collectors, leading a life devoid of opulence, having no home, wearing simple clothing, and subsisting on the generosity of others, while facing disdain and persecution. He embraced this lowliness to completely dismantle human pride. This is why He eschewed grandeur, lived without guards, and at times walked unaccompanied, as the prophet states, 'There is no appearance or majesty in Him.' While David proclaims, 'the fairest of the sons of men,' he highlights Christ's grace, wisdom, teachings, and miraculous acts. The phrase 'grace poured out of Thy mouth' portrays this beauty. Consider what this reveals about the household (of God); what kind of grace could this be? It is through that grace He taught and performed miracles. The prophet references the grace that descended upon Christ's flesh. 'On whom you see the Spirit descending and abiding, He is the One who baptizes with the Holy Spirit' (John 1:33; Matthew 3:16). All grace has been conferred upon this temple because 'God gives the Spirit not by measure' (Jn. 3:34). 'Of His fullness we have all received, and grace for grace' (Jn. 1:16), and this temple has been filled with all grace. Isaiah reaffirms this when he states, 'And the Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness; and He shall be filled with the fear of the Lord' (Isaiah 11:2, 3). Here we see the entirety of grace, while in humanity exists merely a small portion, a drop. Thus, God proclaimed, 'I will pour out of My Spirit upon all flesh' (Joel 2:28), which has indeed come to pass. The Spirit has reached every corner of the world. The gift initiated in Palestine expanded to Egypt, Phoenicia, Syria, Cilicia, the Euphrates, Mesopotamia, Cappadocia, Galatia, Scythia, Thrace, Hellas, Gaul, Italy, all of Libya, Europe, Asia, and even the ocean. The grace was not limited; it spread across every land illuminated by the sun, filling the universe with knowledge, performing miracles, and forgiving the sins of all. However, this grace distributed widely is merely a portion, a foretaste of the greater gift. 'He gave, says Paul, the pledge of the Spirit into our hearts' (2 Cor. 1:22), denoting a fraction of His work, for the Comforter remains indivisible. Observe the source of these gifts: 'To one is given by the Spirit the word of wisdom; to another the word of knowledge, by the same Spirit; to another faith, by the same Spirit; to another the gifts of healings, by the same Spirit; to another miracles; to another prophecy; to another discerning of spirits; to another different tongues; to another the interpretation of tongues' (1 Cor. 12:8-10). Countless gifts have been dispersed throughout the earth by the grace bestowed during baptism, all accomplished through a drop of the Spirit. The term 'I will pour out of My Spirit' suggests it is indeed a drop and highlights the nature of this grace as a promise (pledge). Therefore, it is clear that only a small portion has been imparted to humanity. John captures this when he proclaims, 'of His fullness we have received all things' (John 1:16), illustrating that from His abundance, from the overflow, we have received everything. Consider the overwhelming nature of the Spirit's grace, which is sufficient for the entire universe and spans centuries without diminishing, continually dispensing richness and never lacking. Since the term 'spirit' encompasses various meanings—such as angel, soul, and wind—it is specified as 'of My Spirit.' Just as the spirit of man relates to man, so the Spirit of God pertains to God, residing in His own essence. Paul articulates this by stating: 'Which of men knoweth what is in man, except the spirit of man which dwelleth in him' (1 Cor. 2:11), affirming the distinction of God's nature without conflating them. The relationship of the soul to itself mirrors the affinity of the Spirit with the Father. As the Son is termed the Word yet is personable, we understand His relationship with the Father; similarly, the Spirit of God is called the Spirit while maintaining His personal nature. Just as the Son bestows upon us the gift of adoption because He is the true Son of the Father, the Spirit conveys gifts to us because He is, by nature, divine. A person, by virtue of being human, can depict the image of humanity. 'Therefore God has blessed you forever.' An alternate translation remarks, 'for this cause.' Observe how the prophet consistently directs his words toward Christ out of his profound love. Thus, in various instances, he does not merely deliver prophecy but speaks in reproof, as seen in 'why are the nations troubled, and the tribes plotting vain things?' (Psalm 2:1). In the same vein, he asserts, 'therefore God hath blessed thee forever.' The prophet refrains from discussing Christ's birth or upbringing, focusing his discourse on a central theme. Why? Because the evangelists are tasked with systematically narrating all aspects; the prophet chooses to emphasize select features. This is characteristic of prophecy: mentioning a few points while concealing others. Hence, the prophet states, 'God hath blessed thee forever,' signifying the grace that fills His speech. Contemplate the power of this grace. Once, He strolled beside the sea and called James and John, saying, 'Follow Me, and I will make you fishers of men.' They immediately abandoned their nets and followed Him' (Matthew 4:19-20). On another occasion, He queried all His disciples, 'Do you also want to go away?' To which Simon Peter answered, 'Lord, to whom shall we go? Thou hast the words of eternal life: and we believed and knew that Thou art the Christ, the Son of the living God' (John 6:67-69). Consider not only the disciples but even the Pharisees, who, after sending officers to Him, remarked, 'never man spoke like this Man' (Jn. 7:46). Others declared, 'never was there such an appearance in Israel' (Matt. 9:33). 'The people marvelled at His teaching,' states the evangelist, 'for He taught them as one having authority, and not as the scribes and Pharisees' (Matt. 7:28-29). If you wish to grasp this grace, heed the rigor of His commandments and witness their impact. 'He who loves father or mother more than Me...; and he who loves son or daughter more than Me; and he who cherishes his own soul, says He, is not worthy of Me' (Matt. 10:37, 39; Luke 14:26). This commandment can indeed be fulfilled, given the magnitude of His grace! What is dearer to man than the soul? Yet it too is set aside by His command. When you hear the words 'God hath blessed thee,' do not falter or consider anything trivial. As I mentioned earlier, it is His humanity that possesses a mouth receiving grace and blessing; God does not require blessing or grace, for the divine essence lacks nothing. 'For as the Father, says Christ, raises the dead, and quickens them, so also the Son quickeneth whom He will' (John 5:21); again, He states, 'whatsoever He doeth, the Son doeth also' (John 5:19); and again, 'as the Father knoweth Me, even so know I the Father' (John 10:15). The words: so, also, likewise denote equivalence. Here it pertains to the dwelling (of Christ within humanity). He reveals His own nature by declaring, 'therefore the Father loves Me, that I lay down My life for the sheep' (Jn. 10:17). Yet was He not loved by the Father prior? How did He declare, 'This is my beloved Son' (Matt. 3:17)? No, those words were pronounced to illustrate the significance of the act. Consequently, just as reasoning is not devoid of rationale, the reasoning here is likewise evident. Having first pronounced, 'Most excellent of the sons of men,' and 'Grace is poured out of Thy mouth,' the prophet subsequently asserts, 'Therefore God hath blessed Thee forever,' attributing this statement to the work of the Incarnation, ensuring that, if anything arises that does not align with His dignity, you will recognize where it is directed. Likewise, James, noting the building aspect, after having articulated numerous details, mentions, 'His eyes are shining with wine, and his teeth white with milk' (Gen. 49:12). Yet the deity does not possess teeth. Another prophet declares, 'And with the rod of His mouth He will smite the earth, and with the spirit of His mouth He will kill the wicked' (Isaiah 11:4), paralleling Paul’s words, 'whom the Lord Jesus will kill with the spirit of His mouth, and destroy by the manifestation of His coming' (2 Thess. 2:8). Thus, lest you diminish your view of Christ when you hear these less dignified attributes, the prophet reveals the might of His divinity. He does not separate flesh from divinity nor divinity from flesh, yet he does not conflate the natures—let them not be so—but displays their unity. Therefore, it is stated, 'Therefore God hath blessed Thee for ever.' In what manner is this blessing manifested? Angels and archangels stand before Him; thrones, dominions, principalities, authorities, and powers offer their praises; the entirety of creation sings and magnifies the incarnate God. The first Adam faced a profound curse, whereas the latter is met with tremendous blessing. The former was told: 'And now art thou cursed' (Gen. 3:17; Gen. 4:11); likewise, from him arose many curses; 'Cursed is he that doeth the work of the Lord carelessly' (Jer. 48:10), and 'Cursed is every man that doeth not fulfil all the words of the law' (Deut. 27:26), along with 'Cursed before God is every one that hangeth on a tree' (Deut. 21:23). Do you perceive how numerous the curses are? Christ has liberated you from these, becoming a curse Himself (Galatians 3:13).

To avoid the misunderstanding that Christ was merely human, He proclaims: Most excellent among the sons of men. Though fully man, He stands above all human beings; even within the realm of humanity, He is distinctively exceptional. As one of us, yet unmatched, He remains the supreme among the sons of men.

Aquila and Symmachus guide us to consider this idea. The former proclaims, "Thou art adorned with beauty more than the sons of men," while Symmachus states, "Thou art more beautiful in beauty than the sons of men." Thus, the Prophet refers to the Lord as "red with goodness," indicating his focus on His divine nature rather than merely the beauty of His physical form. For, as stated, "we have seen Him, and have not named His form, nor His goodness: but His form is dishonourable, more honourable than all the sons of men" (Isaiah 53:2-3). This illustrates that the Prophet, in reflecting on the Lord’s brilliant essence, and captivated by its radiance, was deeply impacted by this divine goodness, stirring a love for spiritual beauty.

He possesses a greater abundance of goodness than any human. The distinction of the good Spirit is illustrated by John's declaration that the law was delivered through Moses, whereas grace and truth were bestowed through Jesus Christ (John 1:17). The staff of Moses is admirable, symbolizing the Law, yet it pales in comparison to the act of inscribing our names in the Book of Life. Grace flows from Your lips. Our Lord’s words resonate sweetly as He proclaims: I have come that they may have life, and they shall have it more abundantly (John 10:10), and: I am the bread that has come down from heaven (John 6:41), and I provide life to the world (John 6:33).

More splendid in appearance than the sons of men, as noted in the Hebrew text: "In beauty, You are more beautiful than the sons of men." At the conclusion of the introduction, the narrative unfolds and an address is directed towards the Beloved, the Chosen One, and the King Himself, to whom the speaker dedicates their works. The question arises: how is He more beautiful than the sons of men, of whom Isaiah speaks, "We saw Him, and there was no form that we should desire Him. He was despised and rejected by men, a man of sorrows and acquainted with grief; and we hid, as it were, our faces from Him" (Isaiah 53:2-3)?

You, as the Prophet declares, are the One I have referred to as King, the One I have named the Beloved in the superscription. You, who surpass human nature in beauty, and with Your speech, release streams of wisdom that are not temporary but everlasting. It is important to understand that the prophetic declaration did not portray the divinity, but rather the humanity of our Lord Christ. For the Word of God cannot be compared to mankind, nor can it be said that He received favor from God; He Himself is the source of all blessings, bestowing grace upon those who believe. Thus, the Prophet's words foretold the humanity of our Lord Christ.

More splendid than all the children of humanity. Here it is clear - You are, that is, You, O Christ, are more splendid than all the children of humanity. This graceful beauty is not meant to signify physical attractiveness, but rather the beauty of the soul. He retained this completely and unblemished; for Christ alone among all humans was without sin. Although Isaiah states, We have perceived Him, and He possessed neither kindness nor goodness (beauty): His visage was ignoble, and appeared scarcely more than that of the sons of men (Isaiah 53:3); it is important to note that this refers to His body, which, during His time of suffering, endured torment, was spat upon, and subjected to countless afflictions, thereby seeming devoid of beauty.

If David proclaims regarding the Lord, ‘He is more beautiful in grace than the sons of men,’ how can Isaiah also declare, ‘We have seen Him, and He has no form or attractiveness’ (Isaiah 53:2)? This is not a contradiction, O sacred text, as Divine Scripture speaks of the Saviour, revealing what is unique and fitting for each nature described. One reference pertains to the Divine Nature, while another addresses His humanity and the voluntary suffering He endured. Scripture describes Him as the true light, the splendor of glory, and the likeness of the Father's Essence—one by purity of being, another by eternity, or more accurately, by coexistence, and another by essence, because He possesses the true characteristics of the Divine Nature.

When you consider in the flesh Him Who was born of a virgin, you will find that comparisons fall short. As the Psalmist declares, He "is more beautiful than the sons of men." The Psalmist does not merely say "more beautiful," but rather "Beautiful," to indicate that no true comparison can be made between Him and ordinary humanity, as His nature is one with God.

The body of the God-Man possessed an extraordinary grace and splendor, as foretold by His ancestor, the holy prophet David, who sang: ‘He is more beautiful than the sons of men’ (Psalm 44:3). However, the physical allure of the God-Man did not evoke the same feelings in women as the beauty of men typically does. Let this detestable and blasphemous notion be rejected and condemned, even though it is embraced by heretics. In contrast, the body of Christ brought healing to all afflictions, both spiritual and physical. The qualities it possessed were shared with those who beheld it or came into contact with it, regardless of gender. From Him flowed a power that healed all, as the Gospel attests (Luke 6:19). ‘If anyone touches Him, he is saved’ (Mk. 6:56). This is the Divine body of which the Lord Himself affirmed: ‘He that eateth My flesh and drinketh My blood abideth in Me, and I in him’ (John 6:54, 56).

Jesus Christ is depicted as a victor wielding symbolic weapons and identified by figurative titles. To persuade the Jewish audience, let us consider the following passage. "Thou shalt gird Thy sword upon Thy thigh, O Strong," proclaims David. This is indeed true; however, prior to this, it is also stated of Christ, "He is more blest with kindness than the sons of men, grace was poured out in His mouth." Would it not seem absurd to hear the Prophet extol the beauty of a conqueror’s visage and the charm of his lips, while he hands him the sword to enter into battle?

The introduction reveals that the subject matter of this hymn is both significant and profound, as the Prophet declares his intention to speak of magnificent and glorious realities, extending beyond the transient kingdom to something far greater and more remarkable. His heart yearns to express something awe-inspiring and memorable, encouraging listeners to look beyond mere words and to explore the deeper essence within them. He illustrates the unity of his heart and speech, likening his tongue to that of a scribe, which conveys the grace of the Holy Spirit's inspiration working through him.