Psalms 45:6

Authorized King James Version

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Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.

Original Language Analysis

כִּסְאֲךָ֣ Thy throne H3678
כִּסְאֲךָ֣ Thy throne
Strong's: H3678
Word #: 1 of 8
properly, covered, i.e., a throne (as canopied)
אֱ֭לֹהִים O God H430
אֱ֭לֹהִים O God
Strong's: H430
Word #: 2 of 8
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of
עוֹלָ֣ם is for ever H5769
עוֹלָ֣ם is for ever
Strong's: H5769
Word #: 3 of 8
properly, concealed, i.e., the vanishing point; generally, time out of mind (past or future), i.e., (practically) eternity; frequentatively, adverbial
וָעֶ֑ד and ever H5703
וָעֶ֑ד and ever
Strong's: H5703
Word #: 4 of 8
properly, a (peremptory) terminus, i.e., (by implication) duration, in the sense of advance or perpetuity (substantially as a noun, either with or wit
שֵׁ֣בֶט sceptre H7626
שֵׁ֣בֶט sceptre
Strong's: H7626
Word #: 5 of 8
a scion, i.e., (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) or (figuratively) a clan
מִ֝ישֹׁ֗ר is a right H4334
מִ֝ישֹׁ֗ר is a right
Strong's: H4334
Word #: 6 of 8
a level, i.e., a plain (often used (with the article prefix) as a proper name of certain districts); figuratively, concord; also straightness, i.e., (
שֵׁ֣בֶט sceptre H7626
שֵׁ֣בֶט sceptre
Strong's: H7626
Word #: 7 of 8
a scion, i.e., (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) or (figuratively) a clan
מַלְכוּתֶֽךָ׃ of thy kingdom H4438
מַלְכוּתֶֽךָ׃ of thy kingdom
Strong's: H4438
Word #: 8 of 8
a rule; concretely, a dominion

Analysis & Commentary

Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. This extraordinary verse addresses the king as 'God' (Elohim), language that no mere human monarch could legitimately receive but that perfectly fits the divine Messiah. Hebrews 1:8 quotes this verse as God the Father addressing God the Son, confirming its Christological interpretation and providing inspired New Testament commentary on the Old Testament text.

"Thy throne, O God" (כִּסְאֲךָ אֱלֹהִים/kis'akha Elohim) uses Elohim, the general Hebrew term for God, to address the king. Some translations render this 'your throne is God' or 'your divine throne,' attempting to soften the direct address of a human king as God. However, the Hebrew and the inspired interpretation in Hebrews 1:8 support the direct vocative: 'O God.' This presents the Incarnation—the king is both human descendant of David and divine Son of God.

"Is for ever and ever" (עוֹלָם וָעֶד/olam va'ed) emphasizes eternal duration through synonymous terms. No earthly throne endures forever; all human dynasties eventually fall. David's dynasty ended with the Babylonian exile (2 Kings 25). Yet God promised David an eternal throne (2 Samuel 7:12-16), fulfilled in Christ whose kingdom has no end (Luke 1:32-33, Daniel 7:14).

"The sceptre of thy kingdom is a right sceptre" (שֵׁבֶט מִישֹׁר שֵׁבֶט מַלְכוּתֶךָ/shevet mishor shevet malkhutekha) describes righteous rule. The sceptre symbolizes royal authority; 'right' (mishor) means upright, just, equitable. This king's rule is characterized by perfect justice and righteousness. Isaiah 9:7 prophecies the Messiah's reign 'with judgment and with justice from henceforth even for ever.' Revelation 19:11 describes Christ on a white horse, 'in righteousness he doth judge and make war.'

The verse's structure parallels the king's eternal throne with his righteous rule—his reign endures forever because it is perfectly just. Earthly kingdoms fall through corruption, injustice, and oppression. Christ's kingdom endures eternally because it is established on perfect righteousness, justice, and truth.

Historical Context

The Davidic covenant (2 Samuel 7:12-16) promised David an eternal dynasty: 'thy throne shall be established for ever.' This seemed to fail when Babylon destroyed Jerusalem, exiled the kings, and ended the monarchy (586 BCE). Yet the promise wasn't broken—it awaited messianic fulfillment. Christ, David's greater son, inherits the eternal throne.

Ancient Near Eastern kings claimed divine status or divine appointment. Egyptian pharaohs were considered incarnate deities; Mesopotamian rulers claimed divine favor and authority. Israel's theology rejected deifying human kings—they were human servants under God's authority (Deuteronomy 17:14-20). Yet this psalm addresses Israel's king as 'Elohim,' language requiring messianic fulfillment in one who is truly both God and man.

The New Testament's use of this verse is decisive for Christology. Hebrews 1:8-9 applies it to Christ to prove His superiority over angels. The Father addresses the Son as 'God,' whose throne is forever, who loves righteousness and hates wickedness. This demonstrates Christ's deity—He is not merely a great prophet or teacher but God incarnate, worthy of worship, possessing eternal authority.

Early church councils defending Christ's deity (Nicaea 325, Constantinople 381) cited this verse among others proving the Son's full divinity. Against Arian heresy claiming Christ was a created being, orthodox Christianity affirmed: He is eternally God, seated on God's eternal throne, worthy of the worship due to God alone.

The 'right sceptre' anticipates Christ's millennial reign. Revelation 19-20 describes Christ returning to establish His kingdom on earth, ruling with a 'rod of iron' (Revelation 19:15)—firm, just, uncompromising righteousness. The kingdom will be characterized by perfect justice, peace, and truth (Isaiah 11:1-9).

Questions for Reflection