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O God: it is most evident that the speech is still continued to the same person, whom he calls King, Psa_45:1,11, and here
God; which change of the title was very expedient, and in some sort necessary, to give us a true understanding of this Psalm, and to assure us that he doth not speak of Solomon, (to whom neither these, nor the foregoing, nor the following words agree, because his reign was peaceable and short, and stained with many and great iniquities,) but a far greater King, even of the Messias, who is not only a man, but also the mighty God, as he is called, Isa_9:6, and as the apostle solidly proves from this place, Heb_1:8. For though the name of Elohim, or God, be sometimes given in Scripture to some creatures, yet in those cases it is always clogged with some diminishing expression, signifying that they are only made or called gods, and that only for a certain time and purpose, as is manifest from Exo_4:16 7:1 Psa_82:6; and it is no where put simply and absolutely for any person, but him, who is God blessed for ever, Rom_9:5. Is for ever and ever, to wit, properly and in thine own person, in which as he lives for ever, so he must necessarily reign for ever; whereas David, whose throne is said to be established for ever, 2Sa_7:16, was a mortal man, and therefore that promise was not intended of, nor could be fulfilled in, his person, without including his posterity. And as he here gives to the Messias the name of God, which was never given to David nor Solomon, so he ascribes an everlasting kingdom to him in such a sense as it was never given to them. So Dan_2:44 7:14.
The sceptre of thy kingdom is a right sceptre; it is not strange that thy throne is not liable to the same uncertainties and casualties with the thrones of earthly princes, because their sceptres are commonly managed with great injustice and manifold iniquities, which lay the foundation of their overthrow; whereas thou rulest with exact righteousness and equity, whereby thy throne is established, Pro_16:12.