:
1 My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer. 2 Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. 3 Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty. 4 And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things. 5 Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee. 6 Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. 7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. 8 All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad. 9 Kings' daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir. 10 Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; 11 So shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him. 12 And the daughter of Tyre shall be there with a gift; even the rich among the people shall intreat thy favour. 13 The king's daughter is all glorious within: her clothing is of wrought gold. 14 She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto thee. 15 With gladness and rejoicing shall they be brought: they shall enter into the king's palace. 16 Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth. 17 I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever.
[AD 328] Alexander of Alexandria on Psalms 45:1
And how can he be made of things that are not, when the Father says, “My heart belched forth a good Word.”

[AD 339] Eusebius of Caesarea on Psalms 45:1
It seems right for me to add what I am accustomed to quote in every question that is debated about his Godhead, that reverent saying: “Who shall declare his generation?” … For such expressions are connected with mental imagery alone and are accordingly subject to the laws of metaphor. And so the words “My heart has produced a good word” may be explained as referring to the constitution and coming into being of the primal Word, since it would not be right to suppose any heart, save one that we can understand to be spiritual, to exist in the case of the supreme God.

[AD 397] Ambrose of Milan on Psalms 45:1
The Son lives by the Father, because he is the Son begotten of the Father; by the Father, because he is of one substance with the Father; by the Father, because he is the Word given forth from the heart of the Father, because he came forth from the Father, because he is begotten of the “bowels of the Father,” because the Father is the fountain and root of the Son’s being.

[AD 407] John Chrysostom on Psalms 45:1
The inspired authors were not like the seers. In their case, after all, when the demon takes possession of their soul, it cripples their mind and clouds their reasoning, and so they utter everything without their mind understanding anything of what is said; rather, it is like a flute sounding without a musician to play a tune. This was said also by a philosopher of theirs in these words, “Just like the soothsayers and seers saying many things without knowing anything of what they say.” The Holy Spirit, [by contrast], does not act like that; instead, he allows the heart to know what is said. I mean, if the psalmist did not know, how could he have said “good news”? The demon, you see, being enemy and foe, commits an assault on human nature; the Holy Spirit, by contrast, being caring and beneficent, renders those who receive him sharers in his purposes, and with them understanding him he reveals what he has to tell.

[AD 407] John Chrysostom on Psalms 45:1
The one who speaks from his own resources, you see, hesitates and thinks twice about the efforts he makes, handicapped in his composition by ignorance, error and uncertainty, and there are many things that undermine the speed of his utterance. When on the contrary it is the Spirit who moves the mind, there is no obstacle.

[AD 430] Augustine of Hippo on Psalms 45:1
"Mine heart has uttered a good word" [Psalm 45:1]. Who is the speaker? The Father, or the Prophet? For some understand it to be the Person of the Father, which says, "Mine heart has uttered a good word," intimating to us a certain unspeakable generation. Lest you should haply think something to have been taken unto Him, out of which God should beget the Son (just as man takes something to himself out of which he begets children, that is to say, an union of marriage, without which man cannot beget offspring), lest then you should think that God stood in need of any nuptial union, to beget "the Son," he says, "Mine heart has uttered a good word." This very day your heart, O man, begets a counsel, and requires no wife: by the counsel, so born of your heart, you build something or other, and before that building subsists, the design subsists; and that which you are about to produce, exists already in that by which you are going to produce it; and you praise the fabric that as yet is not existing, not yet in the visible form of a building, but on the projecting of a design: nor does any one else praise your design, unless either you show it to him, or he sees what you have done. If then by the Word "all things were made," [John 1:3] and the Word is of God, consider the fabric reared by the Word, and learn from that building to admire His counsels! What manner of Word is that by which heaven and earth were made; [Hebrews 11:3] and all the splendour of the heavens; all the fertility of the earth; the expanse of the sea; the wide diffusion of air; the brightness of the constellations; the light of sun and moon? These are visible things: rise above these also; think of the Angels, "Principalities, Thrones, Dominions, and Powers." [Colossians 1:16] All were made by Him. How then were these good things made? Because there was "uttered forth 'a good Word,'" by which they were to be made....

[AD 253] Origen of Alexandria on Psalms 45:2
Now a proof that “grace was poured on his lips” is the fact that although the time he spent in teaching was short, … the world has been filled with this teaching and with the religion that came through him. For there has arisen “in his days” “righteousness and an abundance of peace” lasting until the consummation.

[AD 390] Gregory of Nazianzus on Psalms 45:2
He had no form or comeliness in the eyes of the Jews, but to David he is fairer than the children of people. And on the mountain he was bright as the lightning and became more luminous than the sun, initiating us into the mystery of the future.

[AD 390] Diodorus of Tarsus on Psalms 45:2
After mentioning the glory, here he mentions its effect, namely, that you were invested with such persuasion as even to attract disciples merely by your lips: the extraordinary degree of wisdom required no great number of words for persuading.

[AD 407] John Chrysostom on Psalms 45:2
How, then, does another inspired author say, “We saw him: he had no form or beauty; instead, his form was dishonorable, of no importance beside human beings.” He is not speaking about deformity—God forbid—but about an object of scorn. You see, once having deigned to become human, he went through every demeaning experience, not choosing a queen for his mother, not placed in a bed of gold at the time of swaddling clothes but in a manger, not reared in an affluent home but in an artisan’s humble dwelling. Again, when he picked disciples, he did not pick orators and philosophers and kings but fishermen and tax collectors. He shared this simple life, not owning a house, or clad in rich clothing or enjoying similar fare, but nourished at others’ expense, insulted, scorned, driven out, pursued. Now, he did this to trample underfoot human conceit in fine style. So, since he did not fit himself out in any pomp or circumstance or attach to himself hangers on or bodyguards, but went about at times alone, like any ordinary person, thus that author said, “We saw him, and he had no form or beauty,” whereas the psalmist says, “Comely to behold beyond all human beings,” suggesting grace, wisdom, teaching, miracles. Then to underline the comeliness he says, “Grace streamed out on your lips.”

[AD 430] Augustine of Hippo on Psalms 45:2
Lo! now then that Word, so uttered, Eternal, the Co-eternal Offspring of the Eternal, will come as "the Bridegroom;" "Fairer than the children of men" [Psalm 45:2]. "Than the children of men." I ask, why not than the Angels also? Why did he say, "than the children of men," except because He was Man? Lest you should think "the Man Christ" [1 Timothy 2:5] to be any ordinary man, he says, "Fairer than the children of men." Even though Himself "Man," He is "fairer than the children of men;" though among the children of men, "fairer than the children of men:" though of the children of men, "fairer than the children of men." "Grace is shed abroad on Your lips." "The Law was given by Moses. Grace and Truth came by Jesus Christ." [John 1:17] ...

[AD 220] Tertullian on Psalms 45:3
I, on my part, now wish to engage with you in a discussion on the allegorical expressions of the apostle. What figures of speech could the novel god have found in the prophets (fit for himself)? "He led captivity captive," [Ephesians 4:8] says the apostle. With what arms? In what conflicts? From the devastation of what country? From the overthrow of what city? What women, what children, what princes did the Conqueror throw into chains? For when by David Christ is sung as "girded with His sword upon His thigh," [Psalm 45:3] or by Isaiah as "taking away the spoils of Samaria and the power of Damascus," [Isaiah 8:4] you make Him out to be really and truly a warrior confest to the eye. Learn then now, that His is a spiritual armour and warfare

[AD 399] Evagrius Ponticus on Psalms 45:3
The sword separates the spirit from evil and the mind from ignorance, destroying the old man and making him new in Christ.

[AD 407] John Chrysostom on Psalms 45:3
These terms, you see, signify his operations.… I mean, just as Scripture says God gets angry, not to attribute passion to him but to indicate through this expression his action of punishing and thus make an impression on more materialistic people, so too by mentioning weapons it suggests this. After all, since we are punished not through ourselves but by other instruments, in his wish to demonstrate God’s power to punish he indicates it in terms familiar to us … so that we may gain a more vivid impression of his punishing.… Why, then, does he say this here? In these rather materialistic terms he shows his operation, through which he set the world on its course, through which he brought the war to an end and set up the trophy. It was a harsh war, after all, more bitter than all wars, not against savages in battle but against the demons exercising their wiles and destroying the whole world.

[AD 430] Augustine of Hippo on Psalms 45:3
"Gird Your sword upon Your thigh, O most Mighty" [Psalm 45:3]. What is meant by "Your sword," but "Your word"? It was by that sword He scattered His enemies; by that sword he divided the son from the father, "the daughter from the mother, the daughter-in-law from the mother-in-law." We read these words in the Gospel, "I came not to send peace, but a sword." [Matthew 10:34] And, "In one house shall five be divided against each other; three against two, and two against three;" [Luke 12:52] i.e. "the father against the son, the daughter against the mother, the daughter-in-law against the mother-in-law." By what "sword," but that which Christ brought, was this division wrought? And indeed, my brethren, we see this exemplified daily. Some young man is minded to give himself up to God's service; his father is opposed to it; they are "divided against each other:" the one promises an earthly inheritance, the other loves an heavenly; the one promises one thing, the other prefers another. The father should not think himself wronged: God alone is preferred to him. And yet he is at strife with the son, who would fain give himself to God's service. But the spiritual sword is mightier to separate them, than the ties of carnal nature to bind them together. This happens also in the case of a mother against her daughter; still more also in that of a daughter-in-law against a mother-in-law. For sometimes in one house mother-in-law and daughter-in law are found orthodox and heretical respectively. And where that sword is forcibly felt, we do not dread the repetition of Baptism. Could daughter be divided against mother; and could not daughter-in-law be divided against mother-in-law?...

[AD 450] Hesychius of Jerusalem on Psalms 45:3
By “sword” he means the cross, using it just like a sword. He hangs amid two enemies, namely, the devil and death. By “thigh” he means the flesh, using the part for the whole.… He says the cross girds itself with the flesh, being powerful in appearance and beauty, so that by this (i.e., his humanity) he takes up our suffering; and by that (i.e., his divinity) he overcomes suffering, as if to have no part in it. We may be able to understand appearance and beauty as mercy. For there is nothing so fitting of God than to deliver his special creation. And “bend the bow” against the enemies, and “prosper” the faithful, and “rule” everywhere, so you may subdue the enemies; you may crown the faithful, because this is fitting of a judge and king.

[AD 458] Theodoret of Cyrus on Psalms 45:3
After describing his charm and wisdom, he gives us a glimpse of both his power and his accouterments, which he used to wipe out his adversaries, teaching us the baffling character of it all.

[AD 407] John Chrysostom on Psalms 45:4
All other people, you see, exercise royal power by making war so as to gain cities or wealth, or because of enmities or vainglory. God, by contrast, acts not for any of these things but for the sake of truth, to plant it on earth; and for the sake of gentleness, to make those who are more savage than wild beasts become gentle; and for the sake of righteousness, to make those who are in thrall to lawlessness become righteous, first from grace, and second from good deeds.

[AD 407] John Chrysostom on Psalms 45:4
What was being achieved was in fact fearful and productive of terror: death was destroyed, hell was broken asunder, paradise was opened, heaven was thrown open, demons were shackled, the lower regions were mingled with the upper, God became human, a human being is seated on the kingly throne, hope in resurrection dawned, expectation reached beyond death, ineffable good things were enjoyed, and all other good things he achieved by his coming.… The Septuagint, [by contrast], reads, “Your right hand will guide you in marvelous fashion,” that is to say, we should marvel not only at what is achieved but at the fact that it is achieved in surprising fashion: through death is death destroyed, through a curse is a curse lifted and blessing bestowed, through eating were we lately expelled, through eating we have once again been admitted. A maiden expelled us from paradise, through a maiden we find eternal life. What was the means of our being condemned becomes the means of our being crowned.

[AD 428] Theodore of Mopsuestia on Psalms 45:4
It is therefore clear from this that he is not speaking of a human being as king: no human being exercises such zeal for bringing about the kingdom in himself and uses weapons and all such things so as to teach gentleness to his own; on the contrary, he is concerned to gain power, and wipe out the opposition and in every way make his own people fearsome to the enemy.

[AD 428] Theodore of Mopsuestia on Psalms 45:4
To what human being would he apply this achievement or the magnitude of what is described? To whom would he apply the verse “Your right hand will guide you in marvelous fashion” when the divine Scripture consistently says of all the righteous that it is with God’s help that they acquire strength?

[AD 430] Augustine of Hippo on Psalms 45:4
What does he mean to express by the "thigh"? The flesh. Whence those words, "A prince shall not depart from Judah; and a lawgiver from his thighs"? Did not Abraham himself (to whom was promised the seed in which "all the nations of the earth were to be blessed"), when he sent his servant to seek and to bring home a wife for his son, being by faith fully persuaded, that in that, so to speak, contemptible seed was contained the great Name; that is, that the Son of God was to come of the seed of Abraham, out of all the children of men; did not he, I say, cause his servant to swear unto him in this manner, saying, "Put your hand under my thigh," [Genesis 24:2] and so swear; as if he had said, "Put your hand on the altar, or on the Gospel, or on the Prophet, or on any holy thing." "Put" (he says) "your hand under my thigh;" having full confidence, not ashamed of it as unseemly, but understanding therein a truth. "With Your beauty and Your glory." Take to You that righteousness, in which You are at all times beautiful and glorious. "And speed on, and proceed prosperously, and reign" [Psalm 45:4]. Do we not see it so? Is it not already come to pass? He has "sped on; has proceeded prosperously, and He reigns;" all nations are subdued unto Him. What a thing was it to see that "in the Spirit," of which same thing it is now in our power to experience in the reality! At the time when these words were said, Christ did not yet "reign" thus; had not yet sped on, nor "proceeded prosperously." They were then being preached, they have now been fulfilled: in many things we have God's promise fulfilled already; in some few we have to claim its fulfilment yet.

[AD 379] Basil of Caesarea on Psalms 45:5
The sharp arrows of the Mighty One are the well-aimed words that touch the hearts of the hearers, striking and wounding their keenly perceptive souls.

[AD 390] Diodorus of Tarsus on Psalms 45:5
His meaning is, direct well-aimed words, like arrows, at the hearts of the listeners, and as a result all peoples will be subjected to you as well (using a metaphor of people wounding with arrows and subjecting the wounded). He means, your arrows are so effective that not only will they subject disciples but also fall on enemies and bring them into subjection.

[AD 407] John Chrysostom on Psalms 45:5
Do you see the successful outcome of the war? The submission of those previously rebellious? The instruction? The catechesis? Their very fall and submission to him, you see, are for everyone the basis and foundation of their exaltation. In fact, having delivered them from their folly and empty conceit and from the demons’ error, he subjected them to himself.

[AD 430] Augustine of Hippo on Psalms 45:5
"Your arrows are sharp, are most powerful" [Psalm 45:5]; words that pierce the heart, that kindle love. Whence in the Song of Songs it is said, "I am wounded with love." [Song of Songs 2:5] For she speaks of being "wounded with love;" that is, of being in love, of being inflamed with passion, of sighing for the Bridegroom, from whom she received the arrow of the Word. "Your arrows are sharp, are most powerful;" both piercing, and effective; "sharp, most powerful." "The peoples shall fall under You." Who have "fallen"? They who were "wounded" have also "fallen." We see the nations subdued unto Christ; we do not see them "fall." He explains where they "fall," viz. "in the heart." It was there they lifted themselves up against Christ, there they "fall" down before Christ. Saul was a blasphemer of Christ: he was then lifted up, he prays to Christ, "he is fallen," he is prostrate before Him: the enemy of Christ is slain, that the disciple of Christ may live! By an arrow launched from heaven, Saul (not as yet Paul, but still Saul), still lifted up, still not yet prostrate, is wounded in "the heart:" he received the arrow, he fell "in heart." For though he fell prostrate on his face, it was not there that he fell down in heart: but it was there where he said aloud, "Lord, what dost Thou bid me do?" [Acts 9:6] But just now thou were going to bind the Christians, and to bring them to punishment: and now you say unto Christ, "What dost Thou bid me do?" O arrow sharp and most mighty, by whose stroke "Saul" fell, so as to become "Paul." As it was with him, so was it also with "the peoples;" consider the nations, observe their subjection unto Christ. "The peoples" (then) "shall fall under You in the heart of the King's enemies;" that is, in the heart of Your enemies. For it is Him that he calls King, Him that he recognises as King. "The peoples shall fall under You in the heart of the King's enemies." They were "enemies" before; they have been stricken by your arrows: they have fallen before You. Out of enemies they have been made friends: the enemies are dead, the friends survive. This is the meaning of, "for those which shall be changed." We are seeking to "understand" each single word, and each separate verse; yet so far only are we to seek for their "understanding," as to leave no one to doubt that they are spoken of Christ.

[AD 69] Hebrews on Psalms 45:6-7
For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. [Psalms 45:6-7] And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
[AD 373] Athanasius of Alexandria on Psalms 45:6
Even before he became man, he was King and Lord everlasting, being image and word of the Father.

[AD 379] Basil of Caesarea on Psalms 45:6
That is to say, your kingdom is beyond the ages and older than all thought.

[AD 407] John Chrysostom on Psalms 45:6
By “throne” here he means not simply throne but kingship. He calls it eternal here, but elsewhere elevated: “I saw the Lord seated on an elevated throne,” Scripture says. And again: “Because your throne is elevated.” Another author … contemplates him seated on a throne of glory, whereas David presents also a throne of lovingkindness: “Mercy and judgment the foundation of his throne.” Now, all of these references are to his kingship, that it is everlasting (this is the meaning of “for ages of ages”), that it is in high esteem, that it is elevated, that it is powerful and mighty. Also that it has no beginning, when he says, “Your kingdom a kingdom of all ages.”

[AD 428] Theodore of Mopsuestia on Psalms 45:6
Immediately he proceeded to say also “a rod of equity,” which suggests correctness and justice in prosecution. Such an expression, however, seems not applicable to a human being—at least such an expression occurs nowhere in reference to a human being—whereas it is applicable to God, of whom he says also in another place, “He will judge the world in righteousness; he will judge peoples in rectitude,” and elsewhere, “Good and upright is the Lord,” and “Because the word of the Lord is upright.”

[AD 430] Augustine of Hippo on Psalms 45:6
"Your throne, O God, is for ever and ever" [Psalm 45:6]. Because God has "'blessed You' for ever," on account of the "grace poured over Your lips." Now the throne of the Jewish Kingdom was a temporal one; belonging to those who were under the Law, not to those who were under "grace:" He came to "redeem those who were under the Law," and to place them under "Grace." His "Throne is for ever and ever." Why? For that first throne of the Kingdom was but a temporal one: whence then have we a "throne for ever and ever"? Because it is God's throne. O divine Attribute of Eternity! for God could not have a temporal throne. "Your throne, O God, is for ever and ever— a sceptre of direction is the sceptre of Your Kingdom." "The sceptre of direction" is that which directs mankind: they were before crooked, distorted; they sought to reign for themselves: they loved themselves, loved their own evil deeds: they submitted not their own will to God; but would fain have bent God's will to conformity with their own lusts. For the sinner and the unrighteous man is generally angry with God, because it rains not! and yet would have God not be angry with himself, because he is profligate. And it is pretty much for this very reason that men daily sit, to dispute against God: "This is what He ought to have done: this He has not well done." Thou forsooth see what you do. He knows not what He does! It is you that are crooked! His ways are right. When will you make the crooked coincide with the straight? It cannot be made to coincide with it. Just as if you were to place a crooked stick on a level pavement; it does not join on to it; it does not cohere; it does not fit into the pavement. The pavement is even in every part: but that is crooked; it does not fit into that which is level. The will of God then is "equal," your own is "crooked:" it is because you can not be conformed unto it, that it seems "crooked" unto you: rule you yourself by it; seek not to bend it to your own will: for you can not accomplish it; that is at all times "straight"! Would you abide in Him? "Correct you yourself;" so will the sceptre of Him who rules you, be unto you "a rule of direction." Thence is He also called King, from "ruling." For that is no "ruler" that does not correct. Hereunto is our King a King of "right ones." Just as He is a Priest (Sacerdos) by sanctifying us, so is He our King, our Ruler, by "ruling" us....

[AD 458] Theodoret of Cyrus on Psalms 45:6
The prophetic word afterwards teaches the nature of God the Word incarnate himself … that he is God and eternal king, not having had a beginning and not due to have an end. This is what “forever” suggests.

[AD 165] Justin Martyr on Psalms 45:7
These words also show clearly that he who did all things [God the Father] testified that he [Jesus] is to be worshiped both as God and Christ.

[AD 202] Irenaeus on Psalms 45:7
The Spirit designates both [of them] by the name of God—both him who is anointed as Son and him who does anoint, that is, the Father.

[AD 339] Eusebius of Caesarea on Psalms 45:7
This ointment mentioned was nothing common or earthly, nothing resembling that ordained by the Mosaic law, fashioned of corruptible matter, with which it was the custom to anoint Hebrew priests and kings.

[AD 373] Athanasius of Alexandria on Psalms 45:7
He is here “anointed,” not that he may become God, for he was so even before, or that he may become King, for he had the kingdom eternally, existing as God’s image, as the sacred Oracle shows; but for our sake is this written.

[AD 373] Athanasius of Alexandria on Psalms 45:7
The word therefore does not imply the reward of virtue or conduct in the Word but the reason why he came down to us. It indicates that the Spirit’s anointing took place in him for our sakes. For he does not say, “Therefore he anointed you so that you will be God or King or Son or Word,” for he was already such before and is forever …; but rather, “Since you are God and King, therefore you were anointed, since none but you could unite humanity to the Holy Spirit, you the image of the Father, in which we were made in the beginning; for even the Spirit is yours.” For the nature of things originate could give no warranty for this, angels having transgressed and people disobeyed. Therefore there was need of God; and the Word is God, that he himself might set free those who had come under a curse. If then he was of nothing, he would not have been the Christ or Anointed, being one among others and having fellowship as the rest. But, since he is God, being the Son of God, and is everlasting King and exists as radiance and expression of the Father, therefore he is rightly the expected Christ, whom the Father announces to humankind, by revelation to his holy prophets; that as through him we have come to be, so also in him all people might be redeemed from their sins and by him all things might be ruled. And this is the reason for the anointing that took place in him, and of the incarnate presence of the Word, which the psalmist foreseeing, celebrates, first his Godhead and kingdom, which is the Father’s, in these tones, “Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of your kingdom”; then announces his descent to us thus, “Wherefore God, even your God, has anointed you with the oil of gladness above your fellows.”

[AD 379] Basil of Caesarea on Psalms 45:7
To name Christ is to confess the whole, for it is to point to God [The Father] who has anointed the Son; and to the Son who has been anointed, and to the unction itself, which is The Spirit. This accords with Peter’s teaching in Acts: ‘God anointed Jesus of Nazareth with the Holy Spirit (Acts 10.38) and with the teaching of Isaiah: ‘The Spirit of the Lord is upon me, because the Lord has anointed me’ (Isaiah 61.1). The Psalmist simply says, ‘Therefore God, your God, has anointed you with the oil of gladness’ [Ps 45.7]. - "On The Holy Spirit, 12"
[AD 379] Basil of Caesarea on Psalms 45:7
The flesh of the Lord was anointed with the true anointing, by the coming of the Holy Spirit into it, which was called “the oil of gladness.” And he was anointed above his fellows; that is to say, all people who are members of Christ. Therefore, a certain partial sharing of the Spirit was given to them, but the Holy Spirit descending on the Son of God, as John says, “abode on him.”

[AD 386] Cyril of Jerusalem on Psalms 45:7
Christ was not anointed by people with oil or material ointment, but the Father, having before appointed him to be the Savior of the whole world, anointed him with the Holy Spirit.… As he was anointed with an ideal oil of gladness, that is, with the Holy Spirit, called oil of gladness, because he is the author of spiritual gladness, so you were anointed with ointment, having been made partakers and “fellows of Christ.”

[AD 407] John Chrysostom on Psalms 45:7
Christ, to be sure, was nowhere anointed with oil but with the Holy Spirit. For this reason he added “beyond your companions” to indicate this very fact, that no one was like him.

[AD 420] Jerome on Psalms 45:7
You have been anointed with the oil of gladness above your fellow people, above your apostles. You possess the font of unction; they, the drops.

[AD 428] Theodore of Mopsuestia on Psalms 45:7
On the one hand, he separated the natures by uttering definite statements of different ideas (there being a great difference between “Your throne, O God, is forever and ever” and “Hence, God your God anointed you”), and on the other hand, he gave a glimpse of the union by saying this of one person.

[AD 430] Augustine of Hippo on Psalms 45:7
"You have loved righteousness, and hated iniquity" [Psalm 45:7]. See there "the rod of direction" described. "You have loved righteousness, and hated iniquity." Draw near to that "rod;" let Christ be your King: let Him "rule" you with that rod, not crush you with it. For that rod is "a rod of iron;" an inflexible rod. "You shall rule them with a rod of iron: and break them in pieces like a potter's vessel." Some He rules; others He "breaks in pieces:" He "rules" them that are spiritual: He "breaks in pieces" them that are carnal....Would He so loudly declare that He was about to smite you, if He wished to smite you? He is then holding back His hand from the punishment of your offenses; but do not thou hold back. Turn you yourself to the punishment of your offenses: for unpunished offenses cannot be: punishment therefore must be executed either by yourself, or by Him: do thou then plead guilty, that He may reprieve you. Consider an instance in that penitential Psalm: "Hide Your face from my sins." Did he mean "from me"? No: for in another passage he says plainly, "Hide not Your face from me." "Turn" then "Your face from my sins." I would have You not see my sins. For God's "seeing" is animadverting upon. Hence too a Judge is said to "animadvert" on that which he punishes; i.e. to turn his mind on it, to bend it thereon, even to the punishment of it, inasmuch as he is the Judge. So too is God a Judge. "Turn Thou Your face from my sins." But you yourself, if you would have God turn "His face" from them, turn not your own face from them. Observe how he proposes this to God in that very Psalm: "I acknowledge," he says, "my transgression, and my sin is ever before me." He would fain have that which he wishes to be ever before his own eyes, not be before God's eyes. Let no one flatter himself with fond hopes of God's mercy. His sceptre is "a sceptre of righteousness." Do we say that God is not merciful? What can exceed His mercy, who shows such forbearance to sinners; who takes no account of the past in all that turn unto Him? So love thou Him for His mercy, as still to wish that He should be truthful. For mercy cannot strip Him of His attribute of justice: nor justice of that of mercy. Meanwhile during the time that He postpones your punishment, do not thou postpone it.

[AD 458] Theodoret of Cyrus on Psalms 45:7
He was also anointed in the all-holy Spirit, not as God but as a human being: as God he was of one being with the Spirit, whereas as a human being he receives the gifts of the Spirit like a kind of anointing. Thus he “loved righteousness and hated lawlessness”: this is a matter of intentional choice, not of natural power, whereas as God he has “a rod of equity as the rod of his kingship.”

[AD 460] Arnobius the Younger on Psalms 45:7
God anoints him before his own people with the oil of joy. Just as he appeared before humankind incarnate and perfect, Christ appeared anointed with oil before all Christians. There were many righteous people from Abel to Christ, but none born of a virgin, none of this appearance, this form. Who is like our God among the children of God? Let us, children pleasing to him, listen to this one, anointed with oil of anointing, as angels worshiped, the stars sang out and the prophets prophesied. As John was fearing, the skies opened, the Father called from heaven, and the Spirit descended from the heavens and remained on him. It is Christ, the first before the partakers who share this name.

[AD 604] Gregory the Dialogist on Psalms 45:7
He was anointed above his fellows, because all we people first exist as sinners and afterwards are sanctified through the unction of the Holy Spirit. But he who, existing as God before the ages, was conceived as man through the Holy Spirit in the Virgin’s womb at the end of the ages was there anointed by the same Spirit, even where he was conceived. Nor was he first conceived and afterwards anointed; but to be conceived by the Holy Spirit of the flesh of the Virgin was itself to be anointed by the Holy Spirit.

[AD 735] Bede on Psalms 45:7
God, his God, has anointed him with the oil of gladness above his companions in order that he may deign to make us also companions of that anointing of his, that is, sharers of spiritual grace.

[AD 735] Bede on Psalms 45:7
He himself promised the favor of the same holy anointing to his companions, … that is, to the faithful; and he sent what he had promised, as we know, not long after.

[AD 379] Basil of Caesarea on Psalms 45:8
The sweet odor of Christ gives forth the fragrance of myrrh because of his passion, and of aloes because he did not remain motionless and inactive for three days and three nights but descended to the lower world to distribute the graces of the resurrection.… And it breathes forth the fragrance of cassia, a very delicate and fragrant bark, … because of the suffering of the cross undertaken in kindness to every creature. Therefore, you have myrrh because of burial; aloes, because of the passage down to the lower world (since every drop is borne downward); and cassia, because of the dispensation of the flesh on the wood.… And these aromatic herbs, he says, are not sparingly present in the garments of Christ (that is to say, the parable of the sermons and the preparation of the doctrines) but are brought from all the buildings. He says that the largest of the dwellings are houses and that these are constructed of ivory, because the prophet is teaching, I think, the wealth of the love of Christ for the world.

[AD 390] Diodorus of Tarsus on Psalms 45:8
By “buildings” he means houses, and by “ivory” the splendor of the houses, by this implying the churches. So his intention is to say that after the death of Christ splendid and beautiful temples will be erected to him, like the churches to be seen in our day.

[AD 407] John Chrysostom on Psalms 45:8
Just as on hearing reference to bow and sword and all those similar things you do not take them in a material way, so on hearing mention of myrrh and cassia you would not think of them in a material way but at an intellectual level.

[AD 428] Theodore of Mopsuestia on Psalms 45:8
In his wish to imply both the passion and the glory of the passion he says “myrrh, resin, and cassia from your garments,” suggesting by “myrrh” the passion, and by mention of “resin and cassia” implying the fragrance and splendor of the passion, as if to say, Even the passion itself, which affects your temple, will be accompanied by great fragrance and glory, with the result that the fragrance from it will spread to the whole world, as the apostle also says: “We are the fragrance of Christ among those who are being saved and among those who are perishing.” Now, he did well to mention “myrrh” and associate it with the phrase “from your garments” for us to understand the divinity to be free of suffering.

[AD 430] Augustine of Hippo on Psalms 45:8
"Out of Your garments is the smell of myrrh, amber, and cassia" [Psalm 45:8]. Out of Your garments is perceived the smell of fragrant odours. By His garments are meant His Saints, His elect, His whole Church, which he shows forth, as His garment, so to speak; His robe "without spot and wrinkle," [Ephesians 5:27] which on account of its spots He has "washed" in His blood; on account of its "wrinkles" extended on His Cross. Hence the sweet savour which is signified by certain perfumes there mentioned. Hear Paul, that "least of the Apostles" (that "hem of that garment," which the woman with the issue of blood touched, and was healed), hear him saying: "We are a sweet savour of Christ, in every place, both in them that are saved, and in them that perish." [2 Corinthians 2:14-15] He did not say, "We are a sweet savour in them that are saved, and a foul savour in them that are lost:" but, as far as relates to ourselves, "we are a sweet savour both in them that are saved, and in them that perish."...They who loved him were saved by the odour of "sweet savour;" they who envied him, perished by means of that "sweet savour." To them that perished then he was not a foul "savour," but a "sweet savour." For it was for this very reason they the more envied him, the more excellent that grace was which reigned in him: for no man envies him who is unhappy. He then was glorious in the preaching of God's Word, and in regulating his life according to the rule of that "rod of direction;" and he was loved by those who loved Christ in him, who followed after and pursued the odour of sweet savour; who loved the friend of the bridegroom: that is to say, by the Bride Herself, who says in the Song of Songs, "We will run after the sweet savour of your perfumes." But the others, the more they beheld him invested with the glory of the preaching of the Gospel, and of an irreproachable life, were so much the more tortured with envy, and found that sweet savour prove death to them.

[AD 379] Basil of Caesarea on Psalms 45:9
The queen … is the soul that is joined with the Word, its Bridegroom; not subjected by sin but sharing the kingdom of Christ, it stands on the right hand of the Savior in gilded clothing, that is to say, adorning itself charmingly and religiously with spiritual doctrines, interwoven and varied.

[AD 420] Jerome on Psalms 45:9
What can be fairer than a soul that is called the daughter of God and that seeks for itself no outward adorning. She believes in Christ, and dowered with this hope of greatness, makes her way to her spouse, for Christ is at once her bridegroom and her Lord.

[AD 428] Theodore of Mopsuestia on Psalms 45:9
The church is in attendance on you, he is saying, on your right; that is, it will always be assembled for you. The church is always assembled in union with him both in purpose and in the grace of rebirth, just as members and body are with the head, as the apostle says in one place, “You are the body of Christ and individually members of it.” … For this reason, “at your right hand” was well put, as if to say by way of underlining the honor stemming from the more important member. [The church] is in attendance on you, enjoying the greatest honor from you.… clothed in much adornment. So while it was vouchsafed the dignity of sonship and called and made body of Christ, it was clothed in the greatest adornment, the beauty of the spiritual graces: the marvels performed through the saints were like a kind of golden and marvelous adornment, bringing splendor to the believers in Christ, who composed the church.

[AD 430] Augustine of Hippo on Psalms 45:9
What a nuptial song! Behold in the midst of songs full of rejoicing, comes forth the Bride herself. For the Bridegroom was coming. It was He who was being described: it was on Him all our attention was fixed.

"Upon Your right hand stood the Queen" [Psalm 45:9]. She which stands on the left is no Queen. For there will be one standing on "the left" also, to whom it will be said, "Go into everlasting fire." [Matthew 25:41] But she shall stand on the right hand, to whom it will be said, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." [Matthew 25:34] On Your right hand stood the Queen, "in a vesture of gold, clothed about with various colours." What is the vesture of this Queen? It is one both precious, and also of various colours: it is the mysteries of doctrine in all the various tongues: one African, one Syrian, one Greek, one Hebrew, one this, and one that; it is these languages that produce the various colours of this vesture. But just as all the various colours of the vesture blend together in the one vesture, so do all the languages in one and the same faith. In that vesture, let there be diversity, let there be no rent. See we have "understood" the various colours of the diversity of tongues; and the vesture to refer to unity: but in that diversity itself, what is meant by the "gold"? Wisdom itself. Let there be any diversity of tongues you please, but there is but one "gold" that is preached of: not a different gold, but a different form of that gold. For it is the same Wisdom, the same doctrine and discipline that every language preaches. In the languages there is diversity; gold in the thoughts.

[AD 390] Diodorus of Tarsus on Psalms 45:10
The church was formed from pagans and Jews, so he does well to say “Forget your people and your father’s house,” meaning idolatry and observance of the law, practicing instead a new life by grace.

[AD 430] Augustine of Hippo on Psalms 45:10
The Prophet addresses this Queen (for he delights in singing to her), and moreover each one of us, provided, however, we know where we are, and endeavour to belong to that body, and do belong to it in faith and hope, being united in the membership of Christ. For it is us whom he addresses, saying, "Hearken, O daughter, and behold" [Psalm 45:10], as being one of the "Fathers" (for they are "daughters of kings"), although it be a Prophet, or although it be an Apostle that is addressing her; addressing her, as a daughter, for we are accustomed to speak in this way, "Our fathers the Prophets, our fathers the Apostles;" if we address them as "fathers," they may address us as children: and it is one father's voice addressing one daughter. "Hearken, O daughter, and see." "Hear" first; afterward "see." For they came to us with the Gospel; and that has been preached to us, which as yet we do not see, and which on hearing of it we believed, which by believing it, we shall come to see: even as the Bridegroom Himself speaks in the Prophet, "A people whom I have not known served me. In the hearing of me with the ear it obeyed me." What is meant by on "hearing of me with the ear"? That they did not "see." The Jews saw Him, and crucified Him; the Gentiles saw Him not, and believed. Let the Queen who comes from the Gentiles come in "the vesture of gold, clothed with various colours;" let her come from among the Gentiles clad in all languages, in the unity of Wisdom: let it be said unto her, "Hearken, O daughter, and see." If you will not hear, you shall not "see."...

"And incline your ear." It is not enough to "hearken;" hearken with humility: bow down your ear. "Forget also your own people, and your father's house." There was a certain "people," and a certain house of your father, in which you were born, the people of Babylon, having the devil for your king. Whencesoever the Gentiles came, they came from their father the devil; but they have renounced their sonship to the devil. "Forget also your own people, and your father's house." He, in making you a sinner, begot you loathsome: the Other, in that "He justifies the ungodly," [Romans 4:5] begets you again in beauty.

[AD 202] Irenaeus on Psalms 45:11
You do not make God, but God makes you. If, then, you are God’s workmanship, await the hand of your Maker that creates everything in due time; in due time as far as you are concerned, whose creation is being carried out. Offer to him your heart in a soft and tractable state, and preserve the form in which the Creator has fashioned you, having moisture in yourself, lest, by becoming hardened, you lose the impressions of his fingers. But by preserving the framework you shall ascend to that which is perfect, for the moist clay that is in you is hidden [there] by the workmanship of God. His hand fashioned your substance; he will cover you over [too] within and without with pure gold and silver, and he will adorn you to such a degree that even “the king himself shall have pleasure in beauty.” … For creation is an attribute of the goodness of God; but to be created is that of human nature. If, then, you shall deliver up to him what is yours, that is, faith toward him and subjection, you shall receive his handiwork and shall be a perfect work of God.

[AD 407] John Chrysostom on Psalms 45:11
The reference is not to beauty of body, since he says it arises from obedience to him. Obedience, however, gives rise not to beauty of body but to beauty of soul. If you do this, he says, note, then you will be beautiful, then you will be desirable to the groom.

[AD 430] Augustine of Hippo on Psalms 45:11
"For the King has greatly desired your beauty" [Psalm 45:11]. What "beauty" is that, save that which is His own work? "Greatly desired the beauty"— Of whom? Of her the sinner, the unrighteous, the ungodly, such as she was with her "father," the devil, and among her own "people"? No, but hers of whom it is said, "Who is this that comes up made white?" She was not white then at the first, but was "made" white afterwards. For "though your sins shall be as scarlet, I will make them white as snow." [Isaiah 1:18] "The king has greatly desired your beauty." What King is this? "For He is the Lord your God." Now consider whether you ought not to forego that your father, and your own people, and to come to this King, who is your God? Your God is "your King," your "King" is also your Bridegroom. Thou weddest to your King, who is your God: being endowed by Him, being adorned by Him; redeemed by Him, and healed by Him. Whatever you have, wherewith to be pleasing to Him, you have from Him.

[AD 444] Cyril of Alexandria on Psalms 45:11
By progressing in virtue and attaining to better things, “reaching forth to those things that are before,” according to the word of the blessed Paul, we rise ever to … spiritual beauty, so that to us too it may be said hereafter, “The king greatly desired your beauty.”

[AD 533] Fulgentius of Ruspe on Psalms 45:11
Do not seek to please the eyes of human beings but seek not to offend the eyes of Christ. Let him see in you what he loves; let him find what he gave; let him recognize that by which he is delighted. “The king will desire your beauty,” but “all the glory of the king’s daughter is within.”

[AD 407] John Chrysostom on Psalms 45:12
The inspired author, forebearing to mention the whole world, refers to the neighboring city, which at that time was in the grip of impiety, the devil’s stronghold, with an awful reputation for extravagance, and he thus implies the whole from the part.

[AD 430] Augustine of Hippo on Psalms 45:12
"And the daughters of Tyre shall worship Him with gifts" [Psalm 45:12]. It is that selfsame "King, who is your God," that the daughters of Tyre shall worship with gifts. The daughters of Tyre are the daughters of the Gentiles; the part standing for the whole. Tyre, a city bordering on this country, where the prophecy was delivered, typified the nations that were to believe in Christ. Thence came that Canaanitish woman, who was at first called "a dog;" for that you may know that she was from thence, the Gospel speaks thus. "He departed into the parts of Tyre and Sidon, and behold a woman of Canaan came out of the same coasts," with all the rest that is related there. She who at first, at the house of her "father," and among her "own people," was but "a dog," who by coming to, and crying after that "King," was made beautiful by believing in Him, what did she obtain to hear? "O woman, great is your faith." [Matthew 15:21-28] "The King has greatly desired your beauty. And the daughters of Tyre shall worship with gifts." With what gifts? Even so would this King be approached, and would have His treasuries filled: and it is He Himself who has given us that wherewith they may be filled, and may be filled by you. Let them come (He says) and "worship Him with gifts." What is meant by "with gifts"?..."Give alms, and all things are clean unto you." Come with gifts to Him that says, "I will have mercy rather than sacrifice." To that Temple that existed aforetime as a shadow of that which was to come, they used to come with bulls, and rams, and goats, with every different kind of animal for sacrifice: that with that blood one thing should be done, and another be typified by it. Now that very blood, which all these things used to figure, has come: the King Himself has come, and He Himself would have your "gifts." What gifts? Alms. For He Himself will judge hereafter, and will Himself hereafter account "gifts" to certain persons. "Come" (He says), "ye blessed of My Father." Why? "I was an hungred, and you gave Me meat," [Matthew 25:34-35] etc. These are the gifts with which the daughters of Tyre worship the King; for when they said, "When saw we You?" He who is at once above and below (whence those "ascending" and "descending" are spoken of ), said, "Inasmuch as you have done it unto one of the least of Mine, you have done it unto Me." [Matthew 25:40]

[AD 311] Methodius of Olympus on Psalms 45:13
The queen who, chosen out of many, stands at the right hand of God, clothed in the golden ornament of virtue, whose beauty the King desired, is, as I said, the undefiled and blessed flesh, which the Word himself carried into the heavens and presented at the right hand of God, “wrought about with many colors,” that is, in the pursuits of immortality, which he calls symbolically golden fringes. This garment is variegated and woven of various virtues, as chastity, prudence, faith, love, patience, and other good things, which, covering as they do the unseemliness of the flesh, adorn humankind with a golden ornament.

[AD 379] Basil of Caesarea on Psalms 45:13
The spiritual garment is woven when the attendant action is interwoven with the word of doctrine. In fact, just as a bodily garment is woven when the woof is interwoven with the warp, so when the word is antecedent, if actions in accordance with the word should be produced, there would be made a certain most magnificent garment for the soul that possesses a life of virtue attained by word and action.

[AD 390] Gregory of Nazianzus on Psalms 45:13
The visible beauty is not hidden, but that which is unseen is visible to God. All the glory of the king’s daughter is within, clothed with golden fringes, embroidered whether by actions or by contemplation. On the words of the Gospel, “WHEN JESUS HAD FINISHED THESE SAYINGS,”

[AD 420] Jerome on Psalms 45:13
[Daniel 10:16] "O my lord, at the sight of thee my joints are loosed..." Theodotion interprets it this way, in accordance with what we read in the One Hundred and Second Psalm: "Bless the Lord, O my soul, and all that is within me, bless His holy name." (Psalm 103:1) For our inward nature must direct its gaze without, before we deserve to behold a vision of God; and when we actually have beheld a vision of God, then our inward nature is converted within us and we become wholly of the number of those concerning whom it is written in another Psalm: "All the glory of the daughter of kings is within, in golden borders" (Psalm 45:13).

[AD 428] Theodore of Mopsuestia on Psalms 45:13
By “within” he refers to the mind, and the words can refer only to not bodily beauty but virtue of soul. This, in fact, is the true glory of the devout, purity of conscience, for which they will be utterly conspicuous in the judge’s sight.

[AD 430] Augustine of Hippo on Psalms 45:13-14
"All the glory of her, the King's daughter, is from within" [Psalm 45:13]. Not only is her robe, outwardly, "of gold, and of various colours;" but He who loved her beauty, knew her to be also beautiful within. What are those inward charms? Those of conscience. It is there Christ sees; it is there Christ loves her: it is there He addresses her, there punishes, there crowns. Let then your alms be done in secret; for "all the glory of her, the King's daughter, is from within." "With fringes of gold, clothed with various colours" [Psalm 45:14]. Her beauty is from within; yet in the "fringes of gold" is the diversity of languages: the beauty of doctrine. What do these avail, if them be not that beauty "from within"? "The virgins shall be brought unto the King after her." It has been fulfilled indeed. The Church has believed; the Church has been formed throughout all nations. And to what a degree do virgins now seek to find favour in the eyes of that King! Whence are they moved to do so? Even because the Church preceded them. "The virgins shall be brought unto the King after her. Her near kinswomen shall be brought unto You." For they that are brought unto Him are not strangers, but her "near kinswomen," that belong to her. And because he had said, "unto the King," he says, turning the discourse to Him, "her near kinswomen shall be brought unto You."

[AD 458] Theodoret of Cyrus on Psalms 45:13
Within, he is saying, she has the comeliness of virtue and is resplendent with the manifold gifts of the Holy Spirit.

[AD 430] Augustine of Hippo on Psalms 45:15
"With gladness and rejoicing shall they be brought and shall be led into the Temple of the King" [Psalm 45:15]. The "Temple of the King" is the Church itself: it is the Church itself that enters into "the Temple of the King." Whereof is that Temple constructed? Of the men who enter the Temple? Who but God's "faithful" ones are its "living stones"? [1 Peter 2:4] "They shall be led into the Temple of the King." For there are virgins without the Temple of the King, the nuns among the heretics: they are virgins, it is true; but what will that profit them, unless they be led into the "Temple of the King"? The "Temple of the King" is in unity: the "Temple of the King" is not ruinous, is not rent asunder, is not divided. The cement of those living stones is "charity."

[AD 202] Irenaeus on Psalms 45:16
The Lord, having been born “the First-begotten of the dead” and receiving into his bosom the ancient ancestors, has regenerated them into the life of God, he having been made himself the beginning of those that live, as Adam became the beginning of those who die.

[AD 407] John Chrysostom on Psalms 45:16
The apostles, you recall, traversed the whole world and became rulers more masterful than all other rulers, more powerful than emperors. Emperors, after all, are in power while alive but on their death are no more, whereas the apostles exercise power at their death. And while emperors’ laws are in force within their own boundaries, the fishermen’s commands extend to every part of the world. The Roman emperor cannot legislate for the Persians, nor the Persian for the Romans, whereas these Palestinians passed laws for Persians, Romans, Thracians, Scythians, Indians, Moors and the whole world. The laws remained in force not only while they were alive but also after their death; and those subject to them would prefer to lose their life rather than abjure those laws.

[AD 430] Augustine of Hippo on Psalms 45:16
"Instead of your fathers, children are born to you" [Psalm 45:16]. Nothing can be more manifest. Now consider the "Temple of the King" itself, for it is on its behalf he speaks, on account of the unity of the body that is spread throughout all the world: for those very persons who have chosen to be virgins, cannot find favour with the King unless they be led into the Temple of the King. "Instead of your fathers, are your children born to you." It was the Apostles begot you: they were "sent:" they were the preachers: they are "the fathers." But was it possible for them to be with us in the body for ever? Although one of them said, "I desire to depart, and to be with Christ, which is far better: to abide in the flesh is necessary for your sakes." It is true he said this, but how long was it possible for him to remain here? Could it be till this present time, could it be to all futurity? Is the Church then left desolate by their departure? God forbid. "Instead of your fathers, children have been born to you." What is that? The Apostles were sent to you as "fathers," instead of the Apostles sons have been born to you: there have been appointed Bishops. For in the present day, whence do the Bishops, throughout all the world, derive their origin? The Church itself calls them fathers; the Church itself brought them forth, and placed them on the thrones of "the fathers." Think not yourself abandoned then, because you see not Peter, nor see Paul: see not those through whom thou were born. Out of your own offspring has a body of "fathers" been raised up to you. "Instead of your fathers, have children been born to you." Observe how widely diffused is the "Temple of the King," that "the virgins that are not led to the Temple of the King," may know that they have nothing to do with that marriage. "You shall make them princes over all the earth." This is the Universal Church: her children have been made "princes over all the earth:" her children have been appointed instead of the "fathers." Let those who are cut off own the truth of this, let them come to the One Body: let them be led into the Temple of the King. God has established His Temple everywhere: has laid everywhere "the foundations of the Prophets and Apostles." [Ephesians 2:20] The Church has brought "forth sons;" has made them "instead of her fathers" to be "princes over all the earth."

[AD 407] John Chrysostom on Psalms 45:17
Where he began, there he concluded—in Christ.… Because you have achieved so much, you have appointed such rulers, you have driven out evil, you have planted virtue, you have plighted your troth to our nature, you have performed these wonderful good things. All the world will offer you hymns of praise, not for a short time, not for ten, not twenty, not a hundred years, or in one part of the world, but earth and sea, both inhabited and uninhabited, will sing praise for all time, giving thanks for all the good things accomplished. For all these good things let us too give thanks to the loving Christ, through whom and with whom be the glory to the Father, together with Holy Spirit, now and forever, for ages of ages.

[AD 430] Augustine of Hippo on Psalms 45:17
"They shall be mindful of your name in every generation and generation; therefore shall the peoples confess unto You" [Psalm 45:17]. What does it profit then to "confess" indeed and yet to confess out of "the Temple"? What does it profit to pray, and yet not to pray on the Mount? "I cried," says he, "unto the Lord with my voice: and He heard me out of His holy hill." Out of what "hill"? Out of that of which it is said, "A city set upon a hill cannot be hid." [Matthew 5:14] Of what "hill"? Out of that hill which Daniel saw "grow out of a small stone, and break all the kingdoms of the earth; and cover all the face of the earth." [Daniel 2:34-35] There let him pray, who hopes to receive: there let him ask, who would have his prayer heard: there let him confess, who wishes to be pardoned. "Therefore shall the peoples confess unto you for ever, world without end." For in that eternal life it is true indeed there will no longer be the mourning over sins: but yet in the praises of God by that everlasting City which is above, there will not be wanting a perpetual confession of the greatness of that happiness. For to that City itself, to which another Psalm sings, "Glorious things are spoken of you, O City of God," to her who is the very Bride of Christ, the very Queen, a "King's daughter, and a King's consort;"...the peoples shall for this very cause confess even to herself; the hearts of all, now enlightened by perfect charity, being laid bare, and made manifest, that she may know the whole of herself most completely, who here is, in many parts of her, unknown to herself....