utterance; but recollecting that his work is for the king, at once his tongue is loosed, and glides as rapidly as the stylus of a quick writer (2). He then celebrates the king's beauty and eloquence, recognising in it God's blessing (3), his valour, symbolized by the conquering sword, the prosperous chariot, the terrible arm, the well-directed arrow (4-6), his divine throne, and love of justice (7), his great happiness, resulting from his love for justice (8), which consists in the splendour around him (9), in his magnificent harem, and especially in the new princess-bride at his right hand (10). Having gradually arrived at the subject which is the occasion of the poem, the sacred writer now addresses the bride, and, in accordance with Eastern custom, which represents brides as unwilling to leave their parents on the day of espousals (Comp. Deut. xxi. 13), telling her to forget her father's house, as she will have such glory as is just described (11, 12). The bride is then presented with gifts, according to Oriental manners, from the first ladies of the kingdom (13); she appears in all the splendour in the first palace (14), and thence conducted in grand procession to the king's palace (15, 16). The marital procession now being over, the inspired writer congratulates the king, wishing him a happy issue (17), and concludes by saying that his renown will rapidly spread (18).
What is there in this Psalm compelling us to understand it allegorically? The quotation of the sixth verse in Hebrews i. 8, 9, only proves that this verse refers in a higher sense to the Messiah, but not that the whole Psalm is descriptive of him. Who would think of allegorizing the eighth chapter of Isaiah, because verses 17 and 18 are quoted in Hebrews ii. 13? The throne of David is declared to be an everlasting throne, 2 Sam. vii. 13, 16; a throne of God, i. e. a divine throne, since the Messiah was to be the last and ever reigning king. Hence it is said, [HE: vay.ES/eb S/^elOmOh `al k.is.E' y^ehOvoh l^emelok^e t.aHat d.oviyd 'obiyv], "and Solomon sat upon the throne of Jehovah as king instead of his father David."—1 Chron. xxix. 23. Every king, therefore,
