Jesus Christ: The Eternally Reigning God

In this post I will be excerpting a section from Dr. Robert A. Morey’s The Trinity: Evidence & Issues, published by World Bible Publishers, Inc., Iowa Falls, IA, 1996, Part II: The Old Testament Evidence, Chap. 7: A Multi-Personal God, , pp. 98-100 & 104, It deals with Psalm 45:6-7. All emphasis will be mine

Psalm 45:6-7 is another passage which bears close attention:

kisaka elohim olam wa'ed shebet misor shebet malkuteka ahabta sedeq wattisna resha al-ken mashakha elohim eloheka shemen sason mechabereka 

Thy throne, O God, is forever and ever; A scepter of uprightness is the scepter of Thy kingdom. Thou hast loved righteousness, and hated wickedness; Therefore God, Thy God, has anointed Thee with the oil of joy above Thy fellows.

David is clearly addressing the one true God when he says, "Thy throne, O God," because the throne of the person being addressed is "for ever and ever," i.e., eternal. Eternity is an attribute of deity.

Also, in other psalms, David identifies that throne as Yahweh's throne (Ps. 11:4) from which in heaven He rules over all things (Ps. 103:19) for eternity (Ps. 93:2). This cannot be applied to David or to Solomon or to any other earthly king.

If this is all the passage said, no one would have the least difficulty in identifying God as the One to whom David is praying. The problem for the anti-Trinitarian is that David goes on to speak of God as being anointed by God!

How can the God of Israel sitting on His throne ruling the universe be anointed by God? For the Trinitarian, this is no problem at all. But for the Unitarian, this text represents a huge problem.

The historic Christian interpretation is that "it is clear from this passage that there are at least two Divine Personalities who are eternal and omnipotent."¹¹ This was the ancient Jewish view as well. The classic German commentator, Franz Delitzsch, explains:

The Epistle to the Hebrew (ch. i. 8) proceeds on the assumption that it is the future Christ, the Son of God. It is supported in this view by a tradition of the ancient synagogue, in accordance with which the Targumist renders ver. 3, "Thy beauty, O King Messiah, is greater than those of the children of men." This Messianic interpretation must be very ancient.¹²

The greatest of the classic commentaries on the Psalms was written by the German scholar Hengstenberg. He pointed out:

The Messianic expositors take Elohim as the vocative, O God, in unison with: O hero, in ver. 3. That this exposition must be one that most readily and naturally occurs, appears even from the fact, that all the old translators, with whom also concurs the Ep. to the Hebrews, express the vocative.¹³

The Inescapable Vocative

The anti-Trinitarians have attempted to escape this passage by translating kisaka elohim not as the vocative "Your throne O God," but as "God is your throne" in order to avoid the obvious truth that there are two persons in this passage who are both called elohim.

After surveying all the attempts to translate the words in some other way than "O God," Hengstenberg states that "they have not been able to bring forward anything grammatically tenable."¹⁴ He concludes that "the Construction of Elohim as vocative is the only one which can be grammatically justified."¹⁵ As Prof. Plumer pointed out in his classic commentary on the Psalms:

Strenuous efforts have been made to turn aside this passage from its obvious and inspired interpretation.¹⁶

The underlying reason as to why anti-Trinitarians try so hard to escape the obvious meaning of the text is pointed out by Hengstenberg:

We can only ascribe it to the power which a prejudice, having once obtained a firm footing for itself at the beginning of rationalism, even now exerts over the minds of men, when a more impartial view of things is wont to be taken.¹⁷

We are once again thrown back to the issue of a priori assumptions. The liberal and the cultist assume that the Bible cannot speak of God as multi-personal. Thus, they always end up in circular reasoning instead of being open to the evidence.

11. Cooper, 47.

12. Keil and Delitzsch, Psalms, 2:73-74.

13. E. W. Hengstenberg, The Works of Hengstenberg (Cherry Hill, NJ:  Mack, n.d.), 6:183.

14. Ibid., 133.

15. Ibid., 134.

16. W.S. Plumer, Psalms (Edinburgh: Banner of Truth, 1975), 516.

Concluding Remarks

Psalm 45:6-7 is applied to the risen Lord Jesus by the Father himself:

“But of the Son He says, ‘Your throne, O God (ho theos), is forever and ever, And the scepter of uprightness is the scepter of Your kingdom. You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You With the oil of gladness above Your companions.’” Hebrews 1:8-9

As Morey noted, early and later Jewish traditions also ascribed this Psalm to the coming Messianic King:

3. Your beauty, O King Messiah, is greater than the sons of men; the spirit of prophecy has bee placed on your lips; because of this the Lord^[25] has blessed you forever…

7. The throne of your glory, O Lord,^[30] lasts forever and ever; the scepter of your kingdom is an upright scepter.

8. Because you^[31] have loved righteousness and hated wickedness – because of this the Lord your God has anointed you with the oil of gladness more than your fellows.

^[30] O LORD: O God in heaven.

^[31] Because you: + O King Messiah. (Targum Psalms: An English Translation, by Edward M. Cook, 2002, Book 2 – Psalms 42-72)

Remarkably, the Targum takes the phrase “Your throne, O God,” as a reference to YHWH Almighty! In so doing, it indirectly proves Morey’s point that such language is not what one expects would be attributed to a mere creature. More on this point shortly.

Here’s what the Jewish Midrash says: 

הֲרֵי שִׁמְעוֹן וְלֵוִי יָצְאוּ אַף הֵם פְּנֵיהֶם מְכֻרְכָּמוֹת, וְהָיָה מִתְיָרֵא יְהוּדָה שֶׁלֹא יִזְכֹּר לוֹ מַעֲשֶׂה תָּמָר, הִתְחִיל קוֹרֵא לוֹ (בראשית מט, ח): יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה הוֹדֵיתָ בְּמַעֲשֵׂה תָמָר, יוֹדוּךָ אַחֶיךָ לִהְיוֹת מֶלֶךְ עֲלֵיהֶם. יָדְךָ בְּעֹרֶף אֹיְבֶיךָ, זֶה דָּוִד שֶׁהוּא עוֹמֵד מִמֶּנּוּ, דִּכְתִיב בֵּיהּ (שמואל ב כב, מא): וְאֹיְבַי תַּתָּה לִי עֹרֶף. יִשְׁתַּחֲווּ לְךָ בְּנֵי אָבִיךָ, יִצְחָק אָמַר לוֹ לְיַעֲקֹב (בראשית כז, מט): בְּנֵי אִמֶּךָ, שֶׁלֹא הָיְתָה לוֹ אֶלָּא אִשָּׁה אַחַת רִבְקָה, אֲבָל יַעֲקֹב שֶׁהָיָה לוֹ אַרְבַּע נָשִׁים אָמַר לוֹ לִיהוּדָה בְּנֵי אָבִיךָ. גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ, מִטַּרְפּוֹ שֶׁל יוֹסֵף שֶׁאָמַרְתָּ (בראשית לז, כו): מַה בֶּצַע. דָּבָר אַחֵר, מִטֶּרֶף, מִטַּרְפָּהּ שֶׁל תָּמָר, שֶׁהִצַּלְתָּ אַרְבַּע נְפָשׁוֹת, עַצְמְךָ וְתָמָר וּשְׁנֵי בָּנֶיהָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה הִצַלְתָּ אַרְבַּע אַף אֲנִי אַצִיל אַרְבָּעָה מִבְּנֵי בָנֶיךָ, דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, וְקָרָא לוֹ אַרְבָּעָה שֵׁמוֹת, גּוּר אַרְיֵה יְהוּדָה. (במדבר כד, ט): כָּרַע שָׁכַב כָּאֲרִי וּכְלָבִיא. לֹא יָסוּר שֵׁבֶט מִיהוּדָה, זֶה כִּסֵּא מַלְכוּת (תהלים מה, ז): כִּסְאֲךָ אֱלֹהִים עוֹלָם וָעֶד שֵׁבֶט מִישֹׁר, אֵימָתַי, וּמְחֹקֵק מִבֵּין רַגְלָיו, כְּשֶׁיָּבוֹא אוֹתוֹ שֶׁהַמַּלְכוּת שֶׁלּוֹ, שֶׁכָּתוּב בּוֹ (ישעיה כח, ג): בְּרַגְלַיִם תֵּרָמַסְנָה עֲטֶרֶת וגו'. עַד כִּי יָבֹא שִׁילֹה, מִי שֶׁהַמַּלְכוּת שֶׁלּוֹ. וְלוֹ יִקְהַת עַמִּים, מִי שֶׁמַּקְהֶה שִׁנֵּי כָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (מיכה ז, טז): יָשִׂימוּ יָד עַל פֶּה אָזְנֵיהֶם תֶּחֱרַשְׁנָה. דָּבָר אַחֵר, וְלוֹ יִקְהַת עַמִּים, מִי שֶׁאֻמּוֹת הָעוֹלָם מִתְקַהֲלִין עָלָיו, שֶׁנֶּאֱמַר (ישעיה יא, י): שֹׁרֶשׁ יִשַּׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרשׁוּ. אֹסְרִי לַגֶּפֶן עִירֹה, מִשֶּׁיַּכְנִיס כָּל יִשְׂרָאֵל שֶׁנִּקְרְאוּ גֶפֶן, שֶׁנֶּאֱמַר (תהלים פ, ט): גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ. וְלַשֹּׂרֵקָה בְּנִי אֲתֹנוֹ, זֶה שֶׁכָּתוּב בּוֹ (זכריה ט, ט): עָנִי וְרֹכֵב עַל חֲמוֹר וגו'. דָּבָר אַחֵר, וְלַשֹּׂרֵקָה בְּנִי אֲתֹנוֹ, מִי שֶׁנּוֹטֵעַ כָּל יִשְׂרָאֵל כְּשׂוֹרֵק, שֶׁנֶּאֱמַר (ירמיה ב, כא): וְאָנֹכִי נְטַעְתִּיךְ שׂוֹרֵק, וְהֵיאַךְ הוּא עוֹשֶׂה (יחזקאל לו, כה): וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים. כִּבֵּס בַּיַּיִן לְבֻשׁוֹ, שֶׁהַיַּיִן הַרְבֵּה בִּגְבוּלוֹ. וּבְדַם עֲנָבִים סוּתֹה, וְאֵין סוּתֹה אֶלָּא טָעוּת, כְּדִכְתִיב (דברים יג, ז): כִּי יְסִיתְךָ אָחִיךָ וגו', אִם יִטְעוּ בַּהֲלָכָה תְּהֵא מִתְכַּבֶּסֶת בִּתְחוּמוֹ. חַכְלִילִי עֵינַיִם מִיָּיִן, מִכָּאן אַתָּה לָמֵד שֶׁהַיַּיִן הַרְבֵּה בִּתְחוּמוֹ, כְּאָדָם שֶׁאוֹמֵר לַחֲבֵרוֹ מְזֹג לִי וּשְׁנֵה לִי, שֶׁחִכִּי עָרֵב לִי חֵיךְ לִי לִי, וּלְבֶן שִׁנַּיִם מֵחָלָב, בִּזְכוּת הַתּוֹרָה (ישעיה א, יח): אִם יִהְיוּ חַטָּאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ. 

“Judah, you shall your brothers acknowledge; your hand will be at the nape of your enemies; your father’s sons will prostrate themselves to you” (Genesis 49:8). 

Simeon and Levi, too, emerged with their faces crestfallen, and Judah feared that [Jacob] would mention the incident of Tamar to him. He began calling him: “Judah, you shall your brothers acknowledge [yodukha].” The Holy One blessed be He said to him: ‘You confessed [hodeita] *Hodeita has the same root in Hebrew as the term yodukha. in the incident of Tamar; your brothers will acknowledge you to be king over them.’

“Your hand will be at the nape [beoref] of your enemies” – this is David, who descended from him, and in whose regard it is written: “My enemies, You had them turn their backs [oref] to me” (II Samuel 22:41).

“Your father’s sons will prostrate themselves to you” – Isaac said to Jacob: “Your mother’s sons” (Genesis 27:29), as he had only one wife, Rebecca. But Jacob, who had four wives, said to Judah: “Your father’s sons.”

“Judah is a lion cub; from prey, my son, you ascended. He crouches, lies like a lion; and like a great cat, who shall rouse him” (Genesis 49:9). 

“Judah is a lion cub; from prey, my son, you ascended” – from the prey of Joseph, as you said: “What profit [is there if we kill our brother and conceal his blood?]” (Genesis 37:26).

Alternatively, “from prey” – from the prey of Tamar, as you saved four lives – you, Tamar, and her two sons. When Tamar’s pregnancy became known, Judah sentenced her to death, thinking she had committed sexual immorality. When she proved to him that he was the father, he conceded that she was innocent and ordered her life spared, after which she gave birth to twins. See Genesis, chapter 38. The Holy One blessed be He said to him: ‘You saved four; I will save four of your descendants – Daniel, Ḥananya, Mishael, and Azarya.’ He called him four names: “Judah is a lion cub”; “he crouched and lay like a lion, and like a great cat, [who shall rouse him?]” (Numbers 24:9). Thus, Judah is referred to as a lion, a cub, again a lion, and a great cat.

“The scepter shall not depart from Judah, or the ruler’s staff from between his feet, until Shilo arrives; and to him nations will assemble” (Genesis 49:10). 

“The scepter shall not depart from Judah” – this is the royal throne: “Your throne is of God forever; the staff of righteousness” (Psalms 45:7) – when? “The ruler’s staff from between his feet” – with the arrival of the one to whom kingship belongs, of whom it is written: “With feet will the crown [of pride of the drunkards of Ephraim] be trampled” (Isaiah 28:3). “Until Shilo arrives” – the one to whom kingdom belongs [shelo]. “And to him nations will assemble [yik’hat]” – the one who dulls [mak’heh] the teeth of all the nations, as it is stated: “They will place hand over mouth; their ears will be deafened” (Micah 7:16). Alternatively, “and to him nations will assemble” – the one for whom the nations of the world will assemble, as it is stated: “The root of Yishai, that stands as a banner of the peoples, nations will seek him” (Isaiah 11:10). *In other words, the verse here is a reference to the Messiah, as is the verse in Isaiah.

“He will bind his foal to the vine, and to the branch of the vine his donkey’s foal; he launders his garments in wine, and in the blood of grapes, his clothes” (Genesis 49:11). 

“He will bind his foal to the vine” – when He will gather all of Israel, which is called “vine,” as it is stated: “You transported a vine from Egypt” (Psalms 80:9). “And to the branch of the vine his donkey’s foal” – this is the one in whose regard it is written: “He is humble, and riding upon a donkey…” (Zechariah 9:9).

Another matter: “And to the branch of the vine his donkey’s foal” – it is the one who plants all of Israel like a vine branch. How does he do so? “I will sprinkle pure water upon you” (Ezekiel 36:25).

“He launders his garments in wine” – as wine is abundant within his borders. And in the blood of grapes, his clothes [suto]” – suto is nothing other than error, as it is written: “If your brother…will entice you [yesitekha]…” (Deuteronomy 13:7). This is referring to one who incites another to engage in idol worship. If they err in halakha, it will be laundered within his domain. It will be clarified before the Great Sanhedrin, in the Temple, which is located in the tribal portion of Judah. 

“His eyes shall be red from wine, and his teeth white from milk” (Genesis 49:12). 

“His eyes shall be red [ḥakhlili] from wine” – from here you learn that wine is abundant in his domain, like a person who says to another: ‘Pour for me, and again, as my palate is sweet to me, a sweet palate for me, for me [ḥeikh li li].’ “And his teeth white from milk” – due to the merit of the Torah, “if your sins will be like scarlet, they will be whitened as snow” (Isaiah 1:18). (Bereshit Rabbah 99:8, The Sefaria Midrash Rabbah, 2022)

The reason why this Psalm is rather remarkable is because of the fact the Messianic King isn’t merely referred to as God (Elohim). He is also described by the term Adonayik, and is to be worshiped by the queen and whom shall be praised by all the nations forever and ever:

“So the King will greatly desire your beauty; Because He is your Lord (Adonayik), worship Him… I will make Your name to be remembered in all generations; Therefore the people shall praise You forever and ever.” Psalm 45:11, 17 New King James Version (NKJV) 

This expression Adonayik is used only one other time in reference to YHWH himself:

“Thus says your Lord (Adonayik), Yahweh, even your God (Elohayik) Who contends for His people, “Behold, I have taken out of your hand the cup of reeling, The chalice of My wrath; You will never drink it again.” Isaiah 51:22

Here it is YHWH who is described as both Elohim and Adonay, the very names of the Messianic King!

Moreover, the King not only rules as Elohim, but does so forever:

“Your throne, O Elohim, is forever and ever. The scepter in your kingdom is a scepter for justice. You have loved what is right and hated what is wrong. That is why Elohim, your Elohim, has anointed you, rather than your companions, with the oil of joy.” Psalm 45:6-7 Names of God Bible (NOG)

The language employed here is reminiscent to how YHWH’s reign is described: 

“You, O Yahweh, sit enthroned forever; Your throne is from generation to generation.” Lamentations 5:19

Clearly, this is no mere human ruler. Rather, this King must be the God-Man, one who is truly divine and human at the same time.

No wonder Hebrews cites this in reference to the risen Lord Jesus Christ!

Unless noted otherwise, scriptural references taken from the Legacy Standard Bible (LSB). 

Further Reading

PSALM 45: THE FATHER’S PRAISE OF HIS DIVINE SON