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Few events elicit joy and celebration like a wedding. Of all celebrations, weddings tend to be the grandest of all. Throughout history, all cultures have developed traditions and customs for celebrating a new marriage. So what makes a grand event even grander? When it’s royal. Psalm 45 is a royal psalm, but a special one, because it’s a psalm for the occasion of a royal wedding. It is a song of praise and instruction for the king and his bride.

But what can a royal wedding song from ancient Israel teach Christians today? Much, it turns out. Israel’s kings were to be leaders in every sense—they were to embody what the people should be. As we read the praise and instruction of this Psalm, we learn what is right and praiseworthy. Further, its instructions to the king and his bride grant us brief but essential guidance concerning the noble and vital marriage union. And most of all, this Psalm teaches us of Christ. While initially written and sung for a king of Israel (perhaps multiple kings over time), no king embodied this Psalm as fully as Jesus. Thus, this Psalm served a relevant purpose at its time, but also looked forward to Jesus, the true fulfillment of this great love song.

Outline

‌Verse 1: Introduction & Prelude
Verses 2-9: Address to the King
Verses 10-15: Address to the Bride
Verses 16-17: Looking to the Future

Verse 1

Psalm 45 is given several attributes in its title, one strikingly unique—it is a love song. Of course, cultures have all sung about love; even within various genres, there are multitudes of love songs. But here we have a divinely inspired love song.

Psalm 45 is also unique in the way it opens. It is not a personal prayer or communal song. It is a song composed for and directed to the king. The poet initially spoke this song—he likens his tongue to the pen of a scribe. He is a court bard or musician who has the honor of singing at the king’s wedding, and he has composed this ballad with pleasure on such a joyous occasion.

Verses 2-9: Addressing the King

Verse 2

The psalmist begins his wedding song by addressing and praising the king. This may not seem surprising, and it would be expected for court bards to overly flatter the nobles they performed for. But that is not the psalmist’s motive. A view of the entire song reveals that deeply embedded in this song is God’s covenant with David to establish the throne of his kingdom forever. Thus, the kings of David’s lineage truly were God-appointed rulers. As such, they were supposed to embody the values of God’s law. While the king may have been physically handsome, it is much more than his physical appearance that is praiseworthy. His handsomeness, or beauty, is addressed briefly, while his character is spoken of at length.

Grace is poured on the king’s lips, which is probably not a physical description but alludes to his speech. He speaks with grace and is therefore blessed. A handsome face means little when lips spew ungracious or untrue words. But the one whose speech is seasoned with grace and rooted in God’s Word is blessed indeed.

Verses 3-5

The following few verses mingle praise with instruction. While the king is pictured as a mighty, majestic, and victorious king, he is also instructed to be honorable, brave, and good. Israel’s king is no mere figurehead or politician—he is a warrior. He doesn’t just send soldiers to fight his battles for him; he girds his sword himself and leads the charge! The picture painted almost comes from a fairy tale—the king rides out for combat in splendor and majesty—a leader who invokes hope and awe from his subjects as he rides to battle.

But why he is a warrior king is important. Israel’s kings were not to wage war simply from a desire to amass more territory, personal wealth, or glory. The king does battle for the cause of truth, meekness, and righteousness. His reign and works are to be guided by God’s Word of truth. King David prayed, “Teach me your way, O Lord, that I may walk in your truth; unite my heart to fear your name” (Psalm 86:11).

‌While the king is described as mighty, splendid, and majestic, he is called to meekness. That is humility, gentleness, and mildness. It might seem strange to think of a warrior king as gentle and mild. But when a king is righteous and fights not for himself but for truth and the protection of others, he can be. He is a gracious and gentle king, but that does not mean he is weak. When evil-doers and oppressors threaten his subjects, they will face a terrifying enemy and fall before him.

‌Verses 6-9

‌Verse six is one of the song’s most challenging and debated verses. Whom is the psalmist addressing? It would almost appear as though he refers to the king as God. However, while history has had its share of rulers who claimed divinity, the kings of Israel (even the ones guilty of idolatry) did not, and God’s Word was clear that He alone is God. So what is the psalmist saying?

• • ‌The psalmist could be changing his address away from the king and towards God. The question is, at what point does he return to addressing the king (6b or 7a)? Also, why does the psalmist break and speak to God at this point?
  • ‌The Psalmist could be referring to the king as a representative of God. As God’s appointed ruler, which the king was, it could be argued that he was the representation of God’s authority.
  • ‌The psalmist could be speaking of Jesus. While we might wonder how the original hearers would have understood this, we do know that, in some way, he is speaking of Jesus. Hebrews 1 will ascribe these words as God speaking to Jesus. But again, how would the king and others have understood this line of the song if it was only meant as a reference to a Messiah yet to come?

‌Perhaps it is a combination of these ideas. Again, in the backdrop is God’s promise to David. In 2 Samuel 7:12-13, God promised David that He would establish his son’s throne forever. Also, the kingdom and the throne are the Lord’s. Consider these verses:

• • 1 Chronicles 28:5 “And of all my sons (for the Lord has given me many sons) he has chosen Solomon my son to sit on the throne of the kingdom of the Lord over Israel.” (Spoken by David to the Israelite officials at the end of his life).
  • 1 Chronicles 29:23 “Then Solomon sat on the throne of the Lord as king in place of David his father. And he prospered, and all Israel obeyed him.”
  • ‌2 Chronicles 9:8 “Blessed be the Lord your God, who has delighted in you and set you on his throne as king for the Lord your God! Because your God loved Israel and would establish them forever, he has made you king over them, that you may execute justice and righteousness.” (Spoken by the Queen of Sheba to Solomon).

‌So, each king sat on the throne by divine right and, in a sense, as a representative of the Lord. But it was also up to each king to be a fit representation. The throne was his by right, but he must exercise authority in a right and righteous way. A king was not blessed by simply sitting on the throne. He was blessed when he ruled the way God wanted him to rule. Now, the promise was stronger than any one king’s disobedience. Even when some kings were unholy, God’s covenant stood—he would ensure that David’s throne would last forever while individual kings came and went. And, of course, God’s promise to establish a throne forever was rooted in Jesus. It would be Jesus who would perfectly fill the role of King and Jesus who would be a king forever.

‌So, in this wedding song, the psalmist recalls the great covenant of an enduring throne. This king is the occupant of that throne and, as such, is to rule God’s people with a scepter of uprightness and, like God, is to love righteousness and hate wickedness. Ultimately, however, the hope of Israel is not David, Solomon, Hezekiah, or any of the other kings we read about; Israel’s hope is Jesus, and so these words most definitely anticipate Him and His reign.

‌The king is depicted as handsome, valiant, victorious, and righteous, and lastly, he is joyful. Verse seven clears up any question that the king is not God himself, for it is God, his God, who anoints him. If the king will rule according to God’s precepts, he can anticipate the Lord’s favor and blessing.

‌The king’s joy and blessing are pictured in his circumstances. His robes have been treated with beautiful fragrances; his palace is a beautiful place of inlaid and ornamented ivory. Music comes from the palace to celebrate his procession to his betrothed.

‌Verse nine says the Queen stands at his right hand. Some believe this might be the queen mother; others believe this is the bride. She is adorned with gold, and now, the psalmist turns his attention to the bride.

‌Verses 10-15

‌As the bard turns his attention to the bride, he begins with instruction. Modern readers might object to this, but remember, the king was also given instructions. Further, these instructions come with the promise of blessing.

‌First, the bride is told to forget her people and her father’s house. This may sound harsh, but it simply calls her to realize her new allegiance. Many commentators believe the wife is likely a foreign bride—perhaps the daughter of a foreign king. If so, it would be crucial for her to realize that as the wife of Israel’s king, she is an Israelite. Her love and devotion belong to Israel, not her homeland. More importantly, that would mean her commitment is to the God of Israel. Like Ruth, she must leave behind the customs, ways, and false religions of her upbringing and turn wholeheartedly to God.

‌Even for those who are not queens, this is still important advice. When a woman marries, she is no longer under her father’s headship. Her father is no longer her primary provider or leader. Her husband is to fill those roles, and she is to be committed to her new home, not tethered to her old one. Also, this truth applies to both man and woman. In Genesis 2:24, the Bible says that the man shall leave his father and mother and hold fast to his wife. So we see the principle applies to both husband and wife—when united in marriage, their relationship supersedes their previous familial relationships. As one commentator puts it, “The point is that a newly married couple, whether royal or common, must form a new primary loyalty with each other” (Longman III, 203).

‌Secondly, the bride is instructed to submit to her husband. For a queen, of course, her husband would also be her king. Yet, royal or not, God’s design is for the wife to submit to her husband (cf. Eph. 5:22-24). But this submission is not a dreadful thing. On the contrary, if the king is a godly king, then loyalty and surrender to him will be a joy, not a burden.

Further, it will bring great honor and blessing. Verses 12 through 14 describe the bride’s honor and glory. Tyre is probably symbolic—it was a great trading center, so for the daughters of Tyre to seek her favor illustrates the honor she will receive. Her robes and companions demonstrate her beauty and honor even more. Her marriage to Israel’s king requires loyalty and submission but promises great rewards.  As Derek Kidner aptly states, “The bride’s submission to her partner as both husband and king…goes hand in hand with the dignity she also derives from him. His friends and subjects are now hers; she is the gainer, not the loser, by her homage” (Kidner, 190).

‌As with the king, the final description of the bride is joy. She is led with joy and gladness to the palace of the king. In Israel, it was common for the groom to lead a procession to the home of his betrothed on the wedding day. There, they would meet, and he would lead her home with much celebration. Imagine what this must have looked like for a royal wedding. In all his splendor, the king has left his palace to come and meet his bride. As he finds her, his splendor is magnified by the joy he and she both feel in being united, and he leads her back to the palace, his home, which is now hers.

‌Verses 16-17

‌The “your” in verses 16 and 17 are masculine in Hebrew, so the psalmist seems to be addressing the king again. But only with his queen can these verses be true. The final statements of blessing are promises of the future. Through their union, children will be born, and because of that, their name will be remembered and praised. This is probably another allusion to the Davidic covenant. In fact, the phrase “forever and ever” was used in verse six, describing the throne. The wedding day is a day of joy, but something more profound and significant is at play here—God’s plan is unfolding, His promise is being kept, and one day, a King will come whom all nations will praise forever more.

‌Psalm 45 & Jesus

‌The 45th Psalm was almost certainly composed for the wedding of one of the Davidic kings of Israel/Judah. It may have been used for other kings or even become a common Psalm for royal weddings. It may have been read at non-royal weddings. But it was a historically grounded and even practical Psalm. Be that as it may, it is also undoubtedly a messianic Psalm. The kings were supposed to be representatives of God, but none were perfect. Even good kings like David, Hezekiah, and others had major failings. Many others were wicked kings who forsook the role that came with the throne. Thus, no king in Israel’s history would have been fully worthy of this Psalm. In many marriages, the years that follow the wedding are nothing like the joy and hope of the ceremony and what it looked forward to. Likewise, many of Israel’s kings never lived up to their high calling. But there is One who perfectly fits this Psalm. And for the Christian, the Psalm provides a beautiful picture of Jesus and His bride—the Church.

‌Jesus the King

‌Jesus definitely fits the depiction of the king in Psalm 45. No other could be said to have gracious speech, might, splendor, and majesty like the Lord! No other has genuinely fought for the cause of truth, meekness, and righteousness like Jesus. And in verse six, all questions are taken away when the Psalm becomes addressed to Jesus. Unlike Solomon, Ahaz, or Josiah, there is no confusion or contradiction in the words, “Your throne, O God, is forever and ever.” In fact, Hebrews 1:8-9 quotes Psalm 45:6-7 as something God says to the Son. Thus, Jesus is clearly the King, and what a glorious king He is!

‌The Church, the Bride

If Jesus is the King, then who is the bride? The Church.

‌Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish (Ephesians 5:25-27).

‌As Christ’s Bride, we would do well to heed the instructions of Psalm 45:10-11. First, as we turn to Christ, we should leave our past behind us. Our allegiance should change, and we should be wholly loyal to Jesus. No longer are we serving ourselves or the world—our allegiance is to Jesus and Him alone. And second, we should bow to Him in worship and submission. He is Lord and King, and we owe him all our submission. Like the bride of Psalm 45, this is not a frightening thing. There is no better place we could be than in submission to King Jesus. Yes, serving Christ has hardships, but there are far greater glories for those who make up the bride of Christ.

‌Praises Forever

‌As the Psalm ends with a look to the future, how blessed we are to be a part of that future. Jesus has established the eternal kingdom and opened it to not just Jews but all nations of the earth so that all nations can come to Him and praise Him forever and ever. And yet, there’s still more.

‌As the bride of Christ, it might be best to consider ourselves “betrothed.” We are in a covenant relationship, but still waiting for the great wedding day. Still waiting for the day when King Jesus will once again leave His palace, this time to come and meet His bride and take the faithful with joy and gladness to live in His palace always, where we will reign and live with and worship the King of Kings forever and ever.

Sermon by: Nate Bibens

‌Works Cited

Kidner, Derek. Psalms 1–72: An Introduction and Commentary. Vol. 15. Tyndale Old Testament Commentaries. Downers Grove, IL: InterVarsity Press, 1973.

Longman, Tremper, III. Psalms: An Introduction and Commentary. Edited by David G. Firth. Vol. 15–16. Tyndale Old Testament Commentaries. Nottingham, England: Inter-Varsity Press, 2014.

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