Psalm 45 is “a love song” to a king, likely sung at every royal wedding.[1] Yet as “A Maskil of the Sons of Korah,” it also conveys divine wisdom to God’s people. For as we marvel at this human king, our hearts turn upward to the heavenly King and consider three roles of Christ as our victorious Conqueror, sovereign Ruler, and delighted Husband.[2]
The King Rides Out Into Battle (vv. 1-5)
Psalm 45 begins with the psalmist’s reflection on the “pleasing theme” (lit., “good word”) of God’s promises in Scripture: “My heart overflows with a pleasing theme; I address my verses to the king; my tongue is like the pen of a ready scribe” (v. 1). His poetry about the king is written for the king—a precious gift. His heart, his hand, and tongue are ready servants to chronicle his master’s greatness.[3]
In the manner of a wedding toast, he lauds the king as the greatest among men: “You are the most handsome of the sons of men; grace is poured upon your lips; therefore God has blessed you forever” (v. 2; Song 4:3, 11; 5:10-16). The reference here to “the sons of Adam” recalls both Adam’s failure at the fall and the word about the promised Seed (Gen 3:15). From Eve to Abraham and Abraham to David, the woman’s Seed would be a King from David’s lineage who would reign forever blessed on David’s throne: “I will establish the throne of his kingdom forever” (2 Sam 7:13b). He would be more handsome than King David (1 Sam 16:12) and with more grace upon his lips: “The Spirit of the LORD speaks by me; his word is on my tongue” (2 Sam 23:2). He would always be dressed for battle: “His glory is great through your salvation; splendor and majesty you bestow on him” (Ps 21:5; see 96:6; 104:1; 111:3). For this King would also be a mighty warrior: “Gird your sword on your thigh, O mighty one, in your splendor and majesty! In your majesty ride out victoriously for the cause of truth and meekness and righteousness; let your right hand teach you awesome deeds! Your arrows are sharp in the heart of the king’s enemies; the peoples fall under you” (Ps 45:3-5; see 2:9; Num 24:17).[4] His cause would not be nations and peoples and lands, but rather “truth and meekness and righteousness” according to God’s law (see Pss 67:4; 89:14; 96:10; 98:8-9; 99:4; Isa 9:7; 11:4-5). For his glory would await an eternal kingdom in which all the peoples worship him. The power and authority of his right hand upon the sword would result in awesome deeds (Pss 44:3; 98:1; 118:15-16).
In Jesus Christ, would come a man who spoke like no one else (John 7:46) and with wisdom greater than that of Solomon (Matt 12:42). At the cross, he would be the Psalm 2 messianic King who “disarmed the rulers and authorities and put them to open shame, by triumphing over them” (Col 2:15). His aim, however, would not be vengeance, but to establish truth, humility, and righteous rule in all the land. As Jesus answered Pilate, “‘My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.’ Then Pilate said to him, ‘So you are a king?’ Jesus answered, ‘You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice’” (John 18:36-37). As the promised Seed, Christ was a greater man than Adam (Rom 5:12-14), a greater prophet than Moses (Acts 3:19-23; 7:35-37), a greater patriarch than Abraham (John 8:53-58), and a greater King than David (Matt 22:41-46; see Ps 110:1). His glory would be celebrated every time Psalm 45 was read or sung.[5]
For believers today, our enemies are not typically flesh and blood to be fought with swords and arrows (Eph 6:12). Yet still, we hail a conquering King to fight for truth and to establish righteousness—first in our own hearts and then in the hearts of those around us. So, we receive the gracious words of Christ and proclaim his majesty. For “he is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high” (Heb 1:3).
The King Reigns Upon His Throne (vv. 6-8)
The scene then shifts to a sovereign king seated upon his royal throne: “Your throne, O God, is forever and ever. The scepter of your kingdom is a scepter of uprightness” (Ps 45:6; see Gen 49:10). This king enforces the Torah and lives in obedience to his God (Deut 17:14-20). As the psalmist affirms, “You have loved righteousness and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness beyond your companions” (Ps 45:7). This king is God’s anointed one—his messiah—elevated far above companions.[6] He is a radical alternative to the wicked kings of earth (37:28). “The oil of gladness” is the sacred oil of consecration which fills the palace with its aroma: “Your robes are all fragrant with myrrh and aloes and cassia. From ivory palaces stringed instruments make you glad” (45:8; 150:4; Song 4:14). And the king’s anointing would be accompanied by joyous shouts and musical worship against the luxurious backdrop of ivory panels carved to display his exploits. Ivory furniture was a mark of wealth in many palaces (1 Kgs 22:39), homes (Amos 3:15), beds (6:4), and even thrones (1 Kgs 10:18).
This king, however, would not simply be anointed by God, but surprisingly addressed as God himself. In verse 6, the psalmist calls him, Elohim, “O God,” and declares his kingdom as eternal. This could simply be a show of great respect, but seems to identify a coming Davidic king as God. For not only do the sons of Adam bear God’s image (Gen 1:27), but God himself would take the form of man (John 1:14). And as the author of Hebrews would attest of Christ, “But of the Son he says, ‘Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom. You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions’” (Heb 1:8-9). Christ Jesus would be the Son of God, the anointed Messiah, our eternal King, our righteous Redeemer, and our faithful Judge. All’s right with the world when Christ reigns upon his throne.
The King Rejoices at His Wedding (vv. 9-17)
The king who has conquered victoriously and has claimed his sovereign throne will then have his bride of choice: “Daughters of kings are among your ladies of honor; at your right hand stands the queen in gold of Ophir” (Ps 45:9). The “gold of Ophir” was a rare commodity imported into Israel from the ships of Ezion Geber, a port on the northern end of the Gulf of Aqabah (1 Kgs 9:26-28; 10:11; 22:48; Isa 13:12). So, the queen would be arrayed in gold as rare and pure as herself: bracelets, rings, armbands, earrings, necklace, and a crown. She must be a fitting companion for her king.
The psalmist imparts his wisdom to this queen directly: “Hear, O daughter, and consider, and incline your ear: forget your people and your father’s house, and the king will desire your beauty. Since he is your lord, bow to him. The people of Tyre will seek your favor with gifts, the richest of the people” (Ps 45:10-12).[7] The psalmist makes an evangelistic plea for this foreign princess to give up pagan idols and the counterfeit gods of her father’s people (see Gen 2:24; 12:3; 22:18; e.g., Ruth 1:16). Her worship of the one true God would further accentuate her beauty before the king (see Gen 49:8). Then, all the nations would seek to bless her with their tribute, including wealthy sea merchants from the Tyrian coast. She would command respect from many dignitaries who arrived at the palace with their wedding gifts (see Rom 4:13). The queen’s feminine beauty would match the masculine strength of the king: “All glorious is the princess in her chamber, with robes interwoven with gold. In many-colored robes she is led to the king, with her virgin companions following behind her” (Ps 45:13-14). Arrayed in fine clothes and precious jewels, she awaits the groom’s procession (e.g., Song 3:6-11). She is then led to the king, accompanied by the virgin bridesmaids who will serve in her royal court: “With joy and gladness they are led along as they enter the palace of the king” (Ps 45:15).[8]
The psalmist then turns to address the king again[9] as he prays for Yahweh to bless this royal marriage with many children and eternal blessings: “In place of your fathers shall be your sons; you will make them princes in all the earth. I will cause your name to be remembered in all generations; therefore nations will praise you forever and ever” (vv. 16-17; 2 Sam 7:9).[10] The Lord would bless this royal couple with a long line of descendants to surpass the former dynasties. Then, because of this, all the peoples around the world would praise the Lord (see Pss 67:3, 5; 117:1).
The glory of such a king is now attributed to Christ. According to Romans 9:5, “To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.” So, the church will be his Bride presented “as a pure virgin to Christ” (2 Cor 11:2; see Eph 5:32). He will love his church and give up his life for her (vv. 25, 28-30, 33a). He will sanctify her by his gracious words and “present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (vv. 26-27). And she will submit to him as Lord (vv. 22-24, 33b). Then, one day, we will celebrate the glorious Wedding Supper of the Lamb (Rev 19:1-10). And he will reign upon his throne forever and ever in eternity (Rev 21). Beloved, Christ has given us his word and made to us a marriage proposal. What will be our answer? Let us heed the urgent warning of George Whitefield:
Hereby you choose rags before [instead of] robes, dross before gold, pebbles before jewels, guilt before a pardon, wounds before healing, defilement before cleansing, deformity before comeliness, trouble before peace, slavery before liberty, the service of the devil before the service of Christ. Hereby you choose dishonour before a crown, death before life, hell before heaven, eternal misery and torment before everlasting joy and glory. And need there be any further evidence of your folly and madness, in refusing and neglecting Christ to be your spouse?[11]
Counsel Psalm 45
Many people in our fallen world seek to function as little kings who govern their own domain. Others bow to earthly powers who promise wealth, acclaim, or societal approval. Yet all such kingdoms will eventually crumble and end in misery. So, we must instruct our counselees with wisdom until the pleasing word of Christ has overflowed their hearts (Ps 45:1). He must become their victorious Conqueror over enemies, their sovereign Ruler in daily life, and their gracious Husband who delights to be with them. Only when Christ becomes their King will they rejoice in rightly ordered lives.
Projects for Growth from Psalm 45
- Read Hebrews 1:8-9 to see how the New Testament believers clearly viewed Psalm 45 as pointing to Christ, the Son of God. How does this affect your reading of the Psalm when you consider Christ to be the Bridegroom of his church (2 Cor 11:2; Eph 5:32)?
- Do you view leaders in this world as more fearsome than Christ, authorities in this world as more powerful, or relationships in this world as more loving? How does your perspective change when you affirm Christ Jesus as your King of kings (1 Tim 6:15)?
- Consider how Jesus is a King like none other. See his focus on “truth and meekness and righteousness” (Ps 45:4) and “a scepter of uprightness” (v. 6). Reflect on how he “loved righteousness and hated wickedness” (v. 7). How does your King’s moral focus alter your goals in life to “seek first the kingdom of God and his righteousness” (Matt 6:33)?
- Magnify King Jesus as the church’s Bridegroom:
- His radiant appearance: “the most handsome of the sons of men” (Ps 45:2a).
- His soothing words: “Grace is poured upon your lips” (v. 2b).
- His mighty power: “Gird your sword on your thigh, O mighty one, in your splendor and majesty! In your majesty ride out victoriously . . . let your right hand teach you awesome deeds! Your arrows are sharp in the heart of the king’s enemies; the peoples fall under you” (vv. 3-5).
- His perfect character: “for the cause of truth and meekness and righteousness” (v. 4b).
- His righteous reign: “Your throne, O God, is forever and ever. The scepter of your kingdom is a scepter of uprightness; you have loved righteousness and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness beyond your companions” (vv. 6-7).
- His joyful marriage: “Your robes are all fragrant with myrrh and aloes and cassia. From ivory palaces stringed instruments make you glad; daughters of kings are among your ladies of honor; at your right hand stands the queen in gold of Ophir. . . . The king will desire your beauty. Since he is your lord, bow to him. . . . All glorious is the princess in her chamber, with robes interwoven with gold. In many-colored robes she is led to the king, with her virgin companions following behind her. With joy and gladness they are led along as they enter the palace of the king” (vv. 8-9, 11, 13-15).
- His eternal blessings: “Therefore God has blessed you forever. . . . In place of your fathers shall be your sons; you will make them princes in all the earth. I will cause your name to be remembered in all generations; therefore nations will praise you forever and ever” (vv. 2c, 16-17).
- Write your own song of praise to Christ based on the words and themes in Psalm 45. Contribute, in part, to the heavenly vision for God’s anointed King: “I will cause your name to be remembered in all generations; therefore nations will praise you forever and ever” (v. 17).
Pray Psalm 45
- May the words of my mouth be always ready to praise my King (v. 1).
- Focus my heart like yours on truth, humility, and righteousness (vv. 4, 6b-7).
- Remind me when I worry that you reign forever on your throne (vv. 2c, 6a, 17).
- Fill me with your “joy and gladness” (vv. 7, 8, 15).
- Lord, be pleased by the beauty of my worship (v. 11).
[1] Many suggest Solomon’s wedding to a foreign princess since it contains allusions to the Song of Solomon (e.g., 1 Kgs 3:1; 9:16). Yet according to Alexander Maclaren, “Either we have here a piece of poetical exaggeration far beyond the limits of poetic license, or ‘a greater than Solomon is here’” (Alexander Maclaren, Expositions of Holy Scripture, vol. 3, The Psalms, Isaiah 1–48 [Grand Rapids: Eerdmans, 1959], part 1, 307). Psalm 45 most likely refers to an earthly king who foreshadows the coming King of kings. “The editors of the Book of Psalms may already have understood this psalm in this [messianic] manner, for they placed Psalm 45, which deals with the greatness of the messianic king, immediately after Psalm 44, which deals with the tribulations of the people of Israel while they are subject to foreign nations” (Amos Hakham, Psalms with The Jerusalem Commentary, the Koschitzky edition, 3 vols. [Jerusalem: Mosad Harav Kook, 2003], 1:361. “Ps 45:7 was considered messianic by Jewish and early Christian interpreters alike. One need not become enmeshed in controversy over whether the words have direct/primary reference to Christ or to a Judean king. Based on the Davidic Covenant (2 Sam 7:12–29; 1 Chron 17:7–27; and Psalm 89) which remains inviolable (cf. Jer 23:5–6; 33:14–17 ; and Ezek 34:20–24; 37:21–28 ), the promise of God is irrevocable, whether applied to David, his royal descendants or to the greater descendant, Christ himself (cf. Luke 1:68–69 and Acts 13:32–37)” (Richard D. Patterson, “A Multiplex Approach to Psalm 45,” Grace Theological Journal 6.1 [Spring 1985]: 40-41).
[2] Hamilton proposes a more detailed chiasm focused on the anointing of God’s king in verse 7 (Hamilton, Psalms, 1:464).
[3] He employs the same terminology as Ezra 7:6, “[Ezra] was a scribe skilled [sopher machir] in the Law of Moses that the LORD, the God of Israel, had given, and the king granted him all that he asked, for the hand of the LORD his God was on him.” Like Ezra, this psalmist is also “a man of the book” who knows his way around God’s Word and exposits the Scriptures faithfully (v. 10).
[4] The Hebrew word order in verse 5 emphasizes the psalmist’s enthusiasm over the people’s subjection: “Your arrows are sharp—peoples fall under you—in the heart of the king’s enemies.”
[5] Alec Motyer helpfully summarizes the Psalter’s presentation of the Messiah in brief: “Summarizing the material offered in Psalms, the expected king would meet world-opposition (2:1–3; 110:1ff) but, as victor (45:3–5; 89:22–23) and by the activity of the Lord (2:6, 8; 21:1–13; 110:1–2), he would establish world-rule (2:8–12; 45:17; 72:8–11; 89:25; 110:5–6) based on Zion (2:6) and marked by a primary concern for morality (45:4, 6–7; 72:2–3; 101:1–8). He would rule for ever (21:4; 45:6; 72:5), in peace (72:7), prosperity (72:16) and undeviating reverence for the Lord (72:5). Pre-eminent among men (45:2, 7), he would be the friend of the poor and the enemy of the oppressor (72:2–4, 12–14). Under his rule the righteous would flourish (72:7). He would possess an everlasting name (72:17) and be the object of unending thanks (72:15). He is the recipient of the Lord’s everlasting blessing (45:2), the heir of David’s covenant (89:28–37; 132:11–12) and of Melchizedek’s priesthood (110:4). He belongs to the Lord (89:18), and is devoted to him (21:1, 7; 63:1–8, 11). He is his son (2:7; 89:27), seated at his right hand (110:1) and is himself divine (45:6)” (Alec Motyer, Look to the Rock: An Old Testament Background to Our Understanding of Christ [Grand Rapids, MI: Kregel, 1996], 31–32).
[6] Waltke suggests other prominent “messianic” psalms as well (Bruce K. Waltke and Fred G. Zaspel, How to Read and Understand the Psalms [Wheaton, IL: Crossway, 2023], 384).
[7] The queen bowing down in worship (chavah) and calling her husband, lord (adonai), was not uncommon in the ancient Near East (e.g., Gen 18:12; Eph 5:22-24; 1 Pet 3:6).
[8] In ancient Judaism, a man’s family provided a dowry for his future wife when a couple was betrothed. Then, on the day of the wedding, friends and family of the bride gathered at her home to adorn her in the finest clothes and jewelry. Meanwhile, the groom’s attendants would gather lead him on a grand procession through the city to receive his bride and take her to his home. There, they would throw a joyful wedding feast which could last several days or weeks. A royal wedding would include all these festivities and more.
[9] “Your” is masculine, making the antecedent the king.
[10] The words, “therefore” (al-ken) and “forever” (olam) frame this psalm with an inclusio (v. 2).
[11] George Whitefield, Sermons, vol. 1, 117-18.
