(6) Thy throne, O God, is for ever and ever.--This is the rendering of the LXX., Vulg., and of the versions generally. But whether they supposed the words to be addressed to the Divine Being, or that the theocratic king is thus styled, is uncertain. The Christian use of the verse as applied to the Messiah (Hebrews 1:8, Note, New Testament Commentary) does not help us to explain how the monarch, who is the poet's theme here, could be addressed as God. The use of Elohim in Psalm 82:6; Psalm 97:7, Exodus 22:28, hardly offers a satisfactory parallel, and even 1Samuel 28:13 (where we should render, "I saw a god, &c) hardly prepares us to find such an emphatic ascription to an earthly king, especially in an Elohistic psalm. Two alternative renderings present themselves--(1) Thy throne of God is for ever . . . i.e., thy divine throne. (Comp. Psalm 31:2, "thy refuge of strength.") (2) Thy throne is of God for ever, which is grammatically preferable, and with which may be compared 1Chronicles 29:23, "the throne of the Lord."

Verse 6. - Thy throne, O God. So the LXX., the Epistle to the Hebrews (Hebrews 1:8), the Chaldee paraphrase, and, among critics, Rosenmuller, Hengstenberg, Kay, Professor Alexander, and Canon Cook. The renderings proposed by Gesenius, Ewald, and the anti-Messianic school generally are wholly untenable, as Hengstenberg has clearly shown. The psalmist's intention is to address the King, whom he has already declared to be more than man (ver. 2), as "God." Is for ever and ever. A dominion to which there will never be any end. This is never said, and could not be truly said, of any earthly kingdom. When perpetuity is promised to the throne of David (2 Samuel 7:13-16; Psalm 89:4, 36, 37), it is to that throne as continued in the reign of David's Son, Messiah. The sceptre of thy kingdom is a right sceptre; literally, a sceptre of rectitude (comp. Psalm 67:4; Psalm 96:10).

45:6-9 The throne of this almighty King is established for ever. While the Holy Spirit leads Christ's people to look to his cross, he teaches them to see the evil of sin and the beauty of holiness; so that none of them can feel encouragement to continue in sin. The Mediator is God, else he had been neither able to do the Mediator's work, nor fit to wear the Mediator's crown. God the Father, as his God in respect to his human nature and mediatorial offices, has given to him the Holy Spirit without measure. Thus anointed to be a Prophet, Priest, and King, Christ has pre-eminence in the gladdening gifts and graces of the spirit, and from his fulness communicates them to his brethren in human nature. The Spirit is called the oil of gladness, because of the delight wherewith Christ was filled, in carrying on his undertakings. The salvation of sinners is the joy of angels, much more of the Son. And in proportion as we are conformed to his holy image, we may expect the gladdening gifts influences of the Comforter. The excellences of the Messiah, the suitableness of his offices, and the sufficiency of his grace, seem to be intended by the fragrance of his garments. The church formed of true believers, is here compared to the queen, whom, by an everlasting covenant, the Lord Jesus has betrothed to himself. This is the bride, the Lamb's wife, whose graces are compared to fine linen, for their purity; to gold, for their costliness: for as we owe our redemption, so we owe our adorning, to the precious blood of the Son of God.Thy throne, O God, is for ever and ever,.... This verse and Psalm 45:7 are cited in Hebrews 1:8; and applied to the Son of God, the second Person in the Trinity; and therefore are not an apostrophe to the Father, as some have said; nor will they bear to be rendered, "thy throne is the throne of God", or "thy throne is God"; or be supplied thus, "God shall establish thy throne". But they are spoken of the Son of God, who is truly and properly God, the true God and eternal life; as appears by the names by which he is called, as Jehovah, and the like; by his having all divine perfections in him; by the works which he has wrought, and by the worship which is given unto him; and to whom dominion is ascribed, of which the throne is an emblem, Genesis 41:40. And this his government is either general, over angels, good and bad, and over men, even wicked men, and over the greatest among men, the kings of the earth; or special, over his own church and people, and which is exercised by his Spirit and grace in them; by his word and ordinances among them; and which will be in a glorious manner in the latter day; and in heaven, though not in the same manner as now, and that to all eternity: for to this government duration for ever and ever is attributed; Christ will have no successor, he will die no more; nor can his government be subverted or taken out of his hands, or he be removed from his throne by any of his enemies, or by all of them; and though his kingdom will be delivered up to the Father, it will not cease, it is an everlasting one;

the sceptre of thy kingdom is a right sceptre; meaning either the Gospel, which is the golden sceptre of mercy and grace, stretched out and held forth for the encouragement of sensible sinners; and is a sceptre of righteousness, as it directs to the righteousness of Christ for justification, and encourages works of righteousness to be done by men: or rather the righteous administration of Christ's government is meant, the sceptre being an emblem of dominion and government, Genesis 49:10.