Psalms 45:16

“Instead of thy fathers shall be thy children, etc.] This is an address, not to the church, the queen, the King’s daughter, spoken to and of in the preceding verses, but to the King Messiah himself, who was of the Jewish fathers, according to the flesh, ( <450904>Romans 9:4,5); and though he was rejected by that people, yet he had children; not only the apostles, who are sometimes so called, whom he set on twelve thrones, judging the twelve tribes of Israel, in a doctrinal way, and sent into all the world to preach his Gospel; and which being attended with his mighty power, made them triumphant conquerors everywhere; but also a numerous progeny among the Gentiles: all the elect of God are his…”

“As earthly monarchs govern widely extended empires by viceroys, this glorious king is represented as supplying all the principalities of earth with princes of his own numerous progeny.”

“Instead of thy fathers shall be thy children - Instead of thy fame - thy celebrity - thy distinction - being derived from thine illustrious predecessors, it will be derived hereafter rather from thy sons; from the fact that they will be made princes and rulers in the earth. In our translation, this would seem to be an address to the bridal-queen, as if to console her for leaving the home of her illustrious ancestors, by the assurance that she would have children of her own, who would be still more illustrious. The connection, however, and the original; at least, in the Masoretic pointing, demands that this should be understood as an address to the king himself - the main subject in the poem,…”

“Instead - Having directed his speech to the bride, he now returns to the bridegroom, as may be gathered both from the Hebrew words, which are of the masculine gender; and from the next verse, which unquestionably belongs unto him, and therefore this cannot be understood of Solomon, and his marriage with Pharaoh's daughter, because he had no children by her, and but very few by all his wives and concubines; and his children were so far from being made Princes in all the earth, that they enjoyed but a small part of their father's dominions, but this was fully accomplished in Christ: who instead of his fathers of the Jewish nation, had a numerous posterity of Christians of all the nations of…”

“Instead: Psa 22:30; Mat 19:29; Mar 10:29, Mar 10:30; Phi 3:7, Phi 3:8 children: Isa 49:21, Isa 49:22, Isa 54:1-5, Isa 60:1-5; Gal 4:26, Gal 4:27 princes: Pe1 2:9; Rev 1:6, Rev 5:10, Rev 20:6 Psalms 45:17”

“(Heb.: 45:17-18) 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 ( Sa2 8:18; Kg1 4:7, cf. Ch2 11:23; Kg1 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…”