The singer lays claim to at least _poetic_ inspiration. His heart is seething or boiling over with goodly words, or perhaps with the joyful matter which occasions his song--namely, the royal nuptials. He dedicates his "work" (like the original meaning of "poem"--a thing made) to "a king," the absence of the definite article suggesting that the office is more prominent than the person. He sings to a king; therefore his strains must be lofty. So full is his heart that the swift words pour out as the stylus of a rapid writer races over the parchment. The previous musing has been long, the fire has burned slowly; but at last all is molten, and rushes out, fluent because fervent. The picture of the king begins with two features on which the old-world ideal of a monarch laid stress--personal beauty and gracious speech. This monarch is fairer than the sons of men. The note of superhuman excellence is struck at the outset; and though the surface reference is only to physical beauty, that is conceived of as the indication of a fair nature which moulds the fair form. "For of the soul the body form doth take; For soul is form, and doth the body make." The highest truth of this opening word is realised only in Him of whom it was also said, in apparent contradiction, but real harmony with it, "His visage was so marred more than any man, and His form more than the sons of men." The craving for "whatsoever things are lovely," like all other desires, has for its object Jesus Christ. Another kingly excellence is sweet courtesy of speech. Possibly, indeed, the "grace poured on the lips" may mean the gracious smile which moulds their curves, but more likely it refers to the kindly speech that so well become a mouth that can command. The sweetest examples of such words are poor beside "the gracious words that proceeded out of His mouth." The psalmist's ideal is that of a gentle king. Where else than in the King whose sceptre was a reed, not an iron rod, has it been fulfilled? "Nor know we anything more fair Than is the smile upon Thy face." From such characteristics the psalmist draws an inference--"therefore God hath blessed thee for ever"; for that "therefore" does not introduce the result of the preceding excellences, but the cause of them. The psalmist knows that God has blessed the king because he sees these beauties. They are the visible signs and tokens of the Divine benediction. In its reference to Christ, the thought expressed is that His superhuman beauty is to all men the proof of a unique operation of God. Abiding divinity is witnessed by perfect humanity.