I. (45:1) A Song for a King. The song opens by announcing that it is addressed specifically to the “king.”379 As a psalm used in Jerusalem this would refer to a king in David’s line. We naturally assume that he is a young king, since the psalm celebrates his wedding.

The first-person references here (“my heart . . . I . . . my verses . . . my tongue”) most easily suggest a single person’s bardlike singing as a part of the worship. This also accounts for the way in which the “tongue” is likened to a “pen.” (A “ready scribe” was probably one who wrote quickly and neatly, and thus the singer leads us to anticipate a fluent and crisp performance.) At the same time it is conceivable that a choir, or even a whole congregation, could sing the song, each member imagining himself as speaking these words to the king.

II. (45:2–9) You Are a King of Beauty, Majesty, and Justice. These words speak to the king, praising him for his appearance and gracious speech (v. 2), military power (v. 3), and commitment to promoting justice for his subjects (vv. 4–7a). These words focus the attention of a young king on the ideals he should hold for his reign and character. These are what lead to God’s blessing for his people’s king and to the king’s own respected position in the world (vv. 7b–9). Explicit instructions to a young king are given in Proverbs 31:1–9, a passage that focuses the king’s attention toward serving the people rather than indulging his own lusts.

The description of the king in Psalm 45:2–5, 7–9 mixes what we might call outward and inward beauty, that of the appearance and that of the soul. This reflects the view that finds it fitting that the king, who represents the people of Israel (and thus is to be full flower of humanity), should carry himself with festive and attractive dignity. The way that Tolkien describes Aragorn at his coronation captures this spirit perfectly: “Tall as the sea-kings of old, he stood above all that were near; ancient of days he seemed and yet in the flower of manhood; and wisdom sat upon his brow, and strength and healing were in his hands, and a light was about him.”380 This is, of course, an idealization, one that then serves as a pattern for all future kings to live up to. It also, in making the king attractive, draws the faithful to imitate his goodness.

This is a king whose military prowess is “for the cause of truth and meekness and righteousness” (v. 4). The “king’s enemies” (v. 5) are, notionally at least, those who would oppose such a cause. The pattern set for the Davidic king is that he would be unrelenting in his protection of the poor and weak from predation by the powerful or unscrupulous (cf. Psalm 72).

The opening words of 45:6 (“Your throne, O God, is forever and ever”) have occasioned much disagreement.381 The first area of disagreement is how to analyze the grammar; and some would render the clause “God is your throne forever and ever.”382 This is because the Hebrew (and the LXX, cited in Heb. 1:8) has the words “Your throne God forever always”; the word “is” is implied, not explicit, and the reader must discern whether “God” is the addressee or the one to whom the throne is being equated. As it makes little sense to think of God as a throne, the rendering found in the ESV is certainly superior.

But that leads to the next question: To whom are these words addressed? Is the king here called “God” (or “god”)? If so, what could that mean for an ancient audience as it sang it—or did the psalm describe only the divine Messiah, awaiting his arrival before the statement’s proper significance came to light? The OT does indeed foretell a divine Messiah (Isa. 9:6), but it is hard to see how that kind of interpretation would make sense in this context; what could a singing congregation have meant by it? Many have suggested that the king is here called a “god” as God’s representative, but this seems to strain the limits of the words themselves, which do not easily yield such a soft reading of the word “God” (Hb. ʼelohim).383

A better way to read these words comes from recalling that, in the institution of the Davidic covenant, it is David’s “throne” that will last “forever” (cf. 2 Sam. 7:16). In that context, and in the overall picture of the Bible, the throne will last forever because God will provide David with a string of successors descended from him, leading finally to the ultimate heir of David’s line, who will lead God’s people in carrying out their calling—the Messiah. In order for the throne to be everlasting, the Messiah himself will need to be an everlasting person. Further, the Davidic throne is also called God’s throne (1 Chron. 29:23; 2 Chron. 9:8). Hence it is simplest to suppose that with these words the singer turns toward God and affirms that God’s throne (the dynasty of David) is indeed “forever and ever,” just as he promised.384 This suits the context of a royal wedding, which ensures that the Davidic line will continue! This also reinforces the ideal for the Davidic kingship: it comes from God, for the sake of God’s purposes for his world. Therefore the king should aim to wield a “scepter of uprightness” (45:6) and to love righteousness and hate wickedness (v. 7; cf. v. 4).

Such a reading may be awkward, since “you” in verse 7b is surely addressed to the human king (“God, your God, has anointed you”), but it nevertheless is the alternative with the fewest problems. We must decide, then, how much of verses 6–7a speaks toward God. It makes good sense to read “the scepter of your kingdom” as referring to the rule over Israel as God’s kingdom, but what of verse 7a? Elsewhere in the Psalms it is God who “loves righteousness” (11:7; 33:5; cf. Prov. 15:9), which would support reading the “you” as being addressed to God throughout verses 6–7a (though the sample size is too small to allow us strong confidence).385 Nevertheless, if the scepter of God’s kingdom is a scepter of uprightness, and if God loves righteousness, this provides a clear direction for the Davidic king and for the people he rules.

Hebrews 1:8–9 cites these verses from the LXX as part of the author’s argument that the “Son” is superior to the angels. Hebrews 1 applies the term “Son” to Jesus in his role as the heir of David. Thus Hebrews 1:5 puts Psalm 2:7 with 2 Samuel 7:14, where “Son of God” is a title for the Davidic king (cf. comment on 2:7–9). This also accounts for the use of the messianic Psalm 110:1 in Hebrews 1:3, 13 (cf. comments on Psalm 110). Hebrews, like other passages in the NT, goes on to apply to Jesus OT texts about God; Hebrews 1:10–12 uses Psalm 102:25–27 (cf. comments on Psalm 102).

III. (45:10–12) O Bride, Honor This King. Now, with the “you” being feminine, the song turns to the bride (“O daughter”); her loyalty now is to her husband (“the king”), no longer to her “father’s house.” In her new position she will receive honor from the king’s subjects and even from his vassals (e.g., Tyre; v. 12).

In verse 10 the singer invites her to “forget [her] people.” This need not mean that she is from a foreign people; the word can simply mean the people of her hometown (e.g., 1 Sam. 9:12–13).

In her new setting “the king will desire [her] beauty” (v. 11); the congregation should accompany such words with prayer for a faithful and fruitful marriage. In relation to her, the king will be her “lord”; this likely indicates the respect she ought to show him as husband (Gen. 18:12; 1 Pet. 3:6).

IV. (45:13–15) The Bride’s Procession. Now the song describes the splendid attire of the bride (“the princess”) as she leaves “her chamber” and “is led to the king,” accompanied by a procession of “virgin companions.” The splendor of her clothing and procession matches the grandeur of the king (cf. comment on 45:2–9). Such splendor places the “joy and gladness” right before everyone’s eyes.

V. (45:16–17) O King, Your Line Will Continue in Your Sons. In these verses “you” is masculine: the song turns back to the king and speaks of his enduring line, in which descendants (“sons”) take the place of their ancestors (“fathers”). The marriage of a Davidic king is not a private matter; it is crucial both for the well-being of Israel and for the eventual bringing of blessing to all the “nations.” This, together with the mention of “all generations,” reminds us that the Davidic dynasty is to be an everlasting one, leading up to its ultimate heir. In the future these nations, under the rule of the Davidic king, will praise him “forever and ever” (cf. the same term in v. 6).