Psalm 45
Psalm 45, The Anointed King and His Bride
Psalm 45 is titled, “To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves.” This psalm is a royal wedding song, but it reaches beyond any earthly king and points ultimately to the Messiah, the Lord Jesus Christ. The psalm celebrates the glory of the King, the beauty of His reign, the righteousness of His throne, the joy of His anointing, and the splendor of His bride.
The phrase “upon Shoshannim” may mean “upon the lilies,” possibly referring to the beauty of the composition, the tune used for the psalm, or even a six stringed instrument known by that name. The sons of Korah were Levites from the family of Kohath, and by David’s time they served in the musical ministry connected with temple worship.
2 Chronicles 20:19, “And the Levites, of the children of the Kohathites, And of the children of the Korhites, Stood up to praise the LORD God of Israel with a loud voice on high.”
Psalm 45 is called “A Song of loves,” meaning it is a wedding song, a song celebrating royal love. Yet the language rises so high that it cannot be limited to an ordinary earthly marriage. The New Testament applies this psalm directly to Christ in Hebrews 1:8 to Hebrews 1:9, showing that the true and ultimate King in view is the Son of God. The psalm therefore has both a royal historical setting and a prophetic Messianic fulfillment.
C. S. Lewis saw in this psalm a connection to the coming of Christ. The birth of Christ is the arrival of the great warrior, the great King, and the Bridegroom whose beauty surpasses the sons of men. Christ comes not only as King and Warrior, but also as the Lover and Bridegroom of His people. He is the One who takes a bride, sanctifies her, beautifies her, and brings forth a royal people through His redeeming work.
Psalm 45:1, The Psalmist Is Ready to Write Concerning the King
Psalm 45:1, “My heart is inditing a good matter: I speak of the things which I have made touching the king: My tongue is the pen of a ready writer.”
The psalm opens with a heart overflowing with a good matter. The word “inditing” carries the idea of bubbling up, overflowing, or stirring with strong inward movement. The psalmist is not cold, detached, or merely formal. His heart is full. He is moved by the glory of the King and compelled to speak.
This is a fitting way to begin a psalm about Christ. A cold heart may speak true words, but there is something especially right when a warm heart and a good subject come together. Spurgeon rightly observed that it is sad when the heart is cold with a good matter, worse when it is warm with a bad matter, but incomparably good when a warm heart and a good matter meet together.
The psalmist says, “I speak of the things which I have made touching the king.” The psalm concerns the King. It may have originally been composed for a royal wedding in the house of David, but no specific king can be identified with certainty. Some older commentators suggested Solomon’s marriage to Pharaoh’s daughter, but that connection is not certain. What is certain is that the language of the psalm ultimately points beyond Solomon, beyond David, and beyond every earthly ruler to the Messiah.
The New Testament confirms this Messianic direction. Hebrews 1 quotes Psalm 45 and applies it directly to the Son. Therefore, Psalm 45 must be read with Christ at the center. It may be royal wedding poetry on one level, but it is also prophetic revelation concerning the eternal King.
The psalmist says, “My tongue is the pen of a ready writer.” His tongue becomes like the instrument of a skilled scribe. The thought is that his words flow freely, carefully, and beautifully because the subject is glorious. When the King is truly seen, praise becomes ready. The heart fills, the tongue moves, and worship becomes the natural expression of spiritual sight.
Psalm 45:2 to Psalm 45:5, The Beauty, Majesty, and Might of the Bridegroom King
Psalm 45:2, “Thou art fairer than the children of men: Grace is poured into thy lips: Therefore God hath blessed thee for ever.”
Psalm 45:3, “Gird thy sword upon thy thigh, O most mighty, With thy glory and thy majesty.”
Psalm 45:4, “And in thy majesty ride prosperously Because of truth and meekness and righteousness; And thy right hand shall teach thee terrible things.”
Psalm 45:5, “Thine arrows are sharp in the heart of the king's enemies; Whereby the people fall under thee.”
The description of the King begins with beauty. “Thou art fairer than the children of men.” The King is more beautiful than all others. This beauty is not merely physical appearance. Isaiah 53:2 teaches that the Messiah would not be outwardly impressive in the way men commonly judge appearance.
Isaiah 53:2, “For he shall grow up before him as a tender plant, And as a root out of a dry ground: He hath no form nor comeliness; And when we shall see him, there is no beauty that we should desire him.”
The beauty of Christ is the beauty of His person, His holiness, His character, His wisdom, His mercy, His truth, His righteousness, His compassion, His obedience, and His glory. In that sense, there has never been a more beautiful human being than Jesus Christ. Trapp compared Him to a rich pearl in a rough shell, or to the tabernacle, which had goat’s hair outside but gold within. Christ did not come with worldly glamour, but with inward perfection and divine glory.
The psalm continues, “Grace is poured into thy lips.” The King’s beauty is heard in His speech. His words are full of grace, wisdom, power, truth, and mercy. This was perfectly fulfilled in the Lord Jesus Christ.
Luke 4:22, “And all bare him witness, And wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?”
John 7:46, “The officers answered, Never man spake like this man.”
The words of Christ instructed the ignorant, corrected the erring, comforted the sorrowful, rebuked the proud, silenced His adversaries, forgave sinners, healed diseases, commanded creation, cast out demons, and raised the dead. His speech was not merely eloquent. It carried divine authority.
Matthew 7:28, “And it came to pass, When Jesus had ended these sayings, The people were astonished at his doctrine:”
Matthew 7:29, “For he taught them as one having authority, And not as the scribes.”
Because of the beauty of His character and the grace of His lips, the psalm says, “Therefore God hath blessed thee for ever.” The King is eternally blessed. This statement already begins to introduce the mystery that will become clearer in verses 6 and 7. The King is blessed by God, yet He will also be addressed as God. There is distinction of persons and unity of divine nature, a truth that finds its full explanation in the doctrine of the Trinity.
Verse 3 shifts from beauty and grace to strength and warfare. “Gird thy sword upon thy thigh, O most mighty, With thy glory and thy majesty.” The King is not weak, soft, passive, or effeminate. He is beautiful in holiness and gracious in speech, but He is also mighty in battle. He wears the sword. He is the warrior King.
This anticipates the final triumph of Christ. In His first coming, Christ came meek and lowly, offering Himself as the sacrifice for sin. In His second coming, He returns as conquering King.
Revelation 19:11, “And I saw heaven opened, And behold a white horse; And he that sat upon him was called Faithful and True, And in righteousness he doth judge and make war.”
Revelation 19:12, “His eyes were as a flame of fire, And on his head were many crowns; And he had a name written, That no man knew, but he himself.”
Revelation 19:13, “And he was clothed with a vesture dipped in blood: And his name is called The Word of God.”
Revelation 19:14, “And the armies which were in heaven followed him upon white horses, Clothed in fine linen, white and clean.”
Revelation 19:15, “And out of his mouth goeth a sharp sword, That with it he should smite the nations: And he shall rule them with a rod of iron: And he treadeth the winepress of the fierceness and wrath of Almighty God.”
Revelation 19:16, “And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.”
Spurgeon noted that “O most mighty” is a title truly deserved by Christ. Human rulers often carry flattering titles that exceed their character, but Christ alone is truly mighty. He is mighty to save, mighty in love, mighty in righteousness, mighty in judgment, and mighty in victory.
Verse 4 says, “And in thy majesty ride prosperously Because of truth and meekness and righteousness.” The King rides forth in majesty, but His triumph is not built upon deceit, tyranny, or wicked ambition. Earthly rulers often gain power through manipulation, violence, bribery, lies, or cruelty. This King conquers because of truth, meekness, and righteousness.
Truth marks His reign because He is faithful and never deceives. Meekness marks His reign because His strength is controlled by holiness and not corrupted by pride. Righteousness marks His reign because His kingdom is morally pure and just. Poole rightly observed that this King does not obtain or manage His kingdom by deceit, violence, or unrighteousness, as earthly princes often do, but by truth and faithfulness, meekness and gentleness toward His people, and righteousness toward all who submit to Him.
Spurgeon pictured the King’s gospel chariot drawn by three noble horses, truth, meekness, and righteousness. That is a strong image. Christ advances His kingdom through truth, not propaganda. Through meekness, not arrogance. Through righteousness, not corruption.
The verse continues, “And thy right hand shall teach thee terrible things.” The right hand represents strength, skill, and action. Applied to Christ, this may seem unusual because He is omniscient as God. Yet as the incarnate Son, He truly entered human experience and learned obedience through suffering.
Hebrews 5:8, “Though he were a Son, yet learned he obedience by the things which he suffered;”
Christ did not learn obedience in the sense that He moved from disobedience to obedience. He learned obedience experientially by walking through suffering as the perfect Man. His right hand, His own mighty action in obedience, suffering, death, resurrection, and triumph, displayed terrible and awesome things. The cross itself was terrible in judgment and glorious in salvation.
Verse 5 says, “Thine arrows are sharp in the heart of the king's enemies; Whereby the people fall under thee.” The King has both sword and arrows. His arrows strike the heart. This can be seen in judgment against His enemies, but also in conviction that pierces sinners and brings them to repentance.
At Pentecost, Peter preached Christ crucified and risen, and the hearers were pierced in heart.
Acts 2:37, “Now when they heard this, They were pricked in their heart, And said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?”
Stephen’s hearers were also cut to the heart, but they responded with rage rather than repentance.
Acts 7:54, “When they heard these things, They were cut to the heart, And they gnashed on him with their teeth.”
The same truth that saves one man hardens another. Christ’s arrows are sharp. There are arrows of conviction, arrows of justice, arrows of terror, arrows of mercy, and arrows of consolation. They kill sinful pride, destroy false hope, wound self righteousness, expose rebellion, and yet also pierce despair with mercy. There is not a blunt arrow in the King’s quiver.
Psalm 45:6 to Psalm 45:7, God Praises Messiah the King as God
Psalm 45:6, “Thy throne, O God, is for ever and ever: The sceptre of thy kingdom is a right sceptre.”
Psalm 45:7, “Thou lovest righteousness, and hatest wickedness: Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows.”
These verses are among the clearest Messianic statements in the Psalms. The King is addressed directly as God, “Thy throne, O God, is for ever and ever.” The earlier description might have been applied to an extraordinary earthly king, but this verse goes far beyond any merely human ruler. The King’s throne is eternal. His reign is everlasting. He Himself is addressed as God.
The New Testament directly applies these words to Jesus Christ.
Hebrews 1:8, “But unto the Son he saith, Thy throne, O God, Is for ever and ever: A sceptre of righteousness is the sceptre of thy kingdom.”
Hebrews 1:9, “Thou hast loved righteousness, and hated iniquity; Therefore God, even thy God, Hath anointed thee with the oil of gladness above thy fellows.”
Hebrews makes clear that Psalm 45 records words spoken by God the Father concerning God the Son. The Son is not merely a created ruler, exalted angel, or symbolic king. He is addressed as God. His throne is forever and ever.
Boice noted that even ancient Jewish translators regarded these words as Messianic. Kidner also observed that the pre Christian Septuagint translated these verses faithfully and unaltered, which is striking because of how clearly they speak of the divine King. Morgan stated that from the earliest times this psalm was considered definitely Messianic by both Jewish and Christian interpreters.
The King’s scepter is a right scepter. A scepter represents royal authority. Earthly rulers often use authority for pride, oppression, gain, or self preservation. Christ’s authority is righteousness itself. His kingdom is not merely powerful. It is morally perfect. Might does not make right in His kingdom. Right governs might.
Verse 7 explains the moral character of the King, “Thou lovest righteousness, and hatest wickedness.” The righteousness of Christ’s kingdom flows from the righteousness of Christ’s person. He does not merely enforce righteousness externally. He loves it. He does not merely oppose wickedness for political advantage. He hates it. His moral affections are perfect.
This matters because every kingdom reflects the character of its king. A corrupt ruler produces corruption. A proud ruler produces arrogance. A cruel ruler produces fear. But the Messiah loves righteousness and hates wickedness. Therefore, His kingdom is righteous, just, holy, and good.
The verse continues, “Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows.” The King is God, yet God is also His God. This is one of the rich Old Testament foundations for the doctrine of the Trinity. Psalm 45:6 addresses the King as God. Psalm 45:7 speaks of God anointing Him. The Father anoints the Son, and the anointing points to the presence and ministry of the Holy Spirit.
This does not teach three gods. Scripture is clear that there is one God.
Deuteronomy 6:4, “Hear, O Israel: The LORD our God is one LORD:”
Galatians 3:20, “Now a mediator is not a mediator of one, But God is one.”
Yet Scripture also reveals that the Father is God, the Son is God, and the Holy Spirit is God, and that these divine Persons relate to one another. Psalm 45 shows the King addressed as God, while also receiving anointing from God. This is not contradiction. It is the mystery of the one God who exists eternally in three Persons.
Boice rightly said that these verses are incomprehensible unless they refer to the incarnation of Jesus Christ. Only Christ can be called God while also speaking of the Father as His God.
The anointing is “with the oil of gladness.” Christ is the Anointed One, the Messiah. He was anointed by the Spirit for His work.
Isaiah 61:1, “The Spirit of the Lord GOD is upon me; Because the LORD hath anointed me To preach good tidings unto the meek; He hath sent me to bind up the brokenhearted, To proclaim liberty to the captives, And the opening of the prison to them that are bound;”
Luke 4:18, “The Spirit of the Lord is upon me, Because he hath anointed me To preach the gospel to the poor; He hath sent me to heal the brokenhearted, To preach deliverance to the captives, And recovering of sight to the blind, To set at liberty them that are bruised,”
Acts 10:38, “How God anointed Jesus of Nazareth with the Holy Ghost and with power: Who went about doing good, And healing all that were oppressed of the devil; For God was with him.”
Christ was truly a Man of Sorrows, acquainted with grief.
Isaiah 53:3, “He is despised and rejected of men; A man of sorrows, and acquainted with grief: And we hid as it were our faces from him; He was despised, and we esteemed him not.”
Yet beneath His sorrow was abiding joy. His obedience, His finished work, His resurrection, His exaltation, His redeemed people, and His coming kingdom are matters of supreme gladness. Maclaren said that Christ, the saddest of men, was also the gladdest, anointed with the oil of joy above His fellows. His joy is not shallow emotion. It is the deep joy of perfect righteousness and accomplished redemption.
Psalm 45:8 to Psalm 45:9, The Complete Greatness of the Anointed King
Psalm 45:8, “All thy garments smell of myrrh, and aloes, and cassia, Out of the ivory palaces, whereby they have made thee glad.”
Psalm 45:9, “Kings' daughters were among thy honourable women: Upon thy right hand did stand the queen in gold of Ophir.”
The psalm now describes the King in terms of fragrance, majesty, royal surroundings, and wedding glory. “All thy garments smell of myrrh, and aloes, and cassia.” The King is not only beautiful in character, gracious in speech, mighty in battle, righteous in reign, and divine in person. He is also pleasant to be near. His garments carry the fragrance of royal splendor.
Myrrh, aloes, and cassia were costly aromatic substances. They suggest beauty, richness, honor, and delight. The point is that everything about the King is pleasing. He is not outwardly majestic but inwardly corrupt. He is not powerful but repulsive. He is altogether lovely.
Song of Solomon 5:16, “His mouth is most sweet: Yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.”
The phrase “Out of the ivory palaces” points to royal magnificence. Ivory was costly and used in ornamentation and inlays. Kidner notes that ivory palaces were so named because of ivory in their paneling and decoration. The image suggests splendor worthy of a great king.
On the Messianic level, the ivory palaces point beyond earthly architecture to heaven itself. Christ comes from glory. He is not merely an earthly ruler who rises from below. He is the eternal Son who came down from heaven.
John 3:13, “And no man hath ascended up to heaven, But he that came down from heaven, even the Son of man which is in heaven.”
John 6:38, “For I came down from heaven, Not to do mine own will, But the will of him that sent me.”
The garments and palaces make Him glad. There is joy surrounding the King, because righteousness, beauty, victory, and covenant love surround Him.
Verse 9 says, “Kings' daughters were among thy honourable women.” The greatness of the King is also seen in those who attend Him. Royal daughters stand among His honored women. The highest nobility surrounds His wedding. Prophetically, this reminds us that one measure of Christ’s majesty is the greatness of those who have followed Him by faith. Many whom the world despised were precious in His sight. Hebrews says the world was not worthy of them.
Hebrews 11:37, “They were stoned, they were sawn asunder, Were tempted, were slain with the sword: They wandered about in sheepskins and goatskins; Being destitute, afflicted, tormented;”
Hebrews 11:38, “Of whom the world was not worthy: They wandered in deserts, and in mountains, And in dens and caves of the earth.”
The verse then introduces the queen, “Upon thy right hand did stand the queen in gold of Ophir.” The right hand is the place of honor. The bride stands beside the King in royal dignity. She is clothed in gold from Ophir, famous for its fine gold.
1 Kings 9:28, “And they came to Ophir, And fetched from thence gold, four hundred and twenty talents, And brought it to king Solomon.”
1 Kings 10:11, “And the navy also of Hiram, That brought gold from Ophir, Brought in from Ophir great plenty of almug trees, and precious stones.”
The image points to the glory Christ gives His bride. As Christ is at the Father’s right hand, so the Church is brought into honor beside Christ. Trapp said that as Christ is at the Father’s right hand, the Church is at Christ’s right hand, where she shines with her Husband’s beams. Her glory is derived from Him. She is not glorious apart from the King. She is glorious because she belongs to Him.
Psalm 45:10 to Psalm 45:12, Speaking to the Bride of Messiah the King
Psalm 45:10, “Hearken, O daughter, and consider, and incline thine ear; Forget also thine own people, and thy father's house;”
Psalm 45:11, “So shall the king greatly desire thy beauty: For he is thy Lord; and worship thou him.”
Psalm 45:12, “And the daughter of Tyre shall be there with a gift; Even the rich among the people shall intreat thy favour.”
The psalmist now turns from the King to the bride. He calls her to listen carefully, “Hearken, O daughter, and consider, and incline thine ear.” This is not casual advice. It is solemn instruction. The bride must understand the significance of being joined to the King.
She is told, “Forget also thine own people, and thy father's house.” This draws from the marriage principle established in Genesis 2:24.
Genesis 2:24, “Therefore shall a man leave his father and his mother, And shall cleave unto his wife: And they shall be one flesh.”
In marriage, there is a leaving and a cleaving. The bride leaves former primary loyalties and becomes joined to her husband. In Psalm 45, the royal bride must leave her people and father’s house in order to belong fully to the King.
On the Messianic level, this points to the Church as the bride of Christ. Christ was not married during His earthly life, but Scripture repeatedly uses marriage imagery to describe the relationship between the Lord and His people. Israel is portrayed as the wife of the LORD in the Old Testament, and the Church is portrayed as the bride of Christ in the New Testament.
2 Corinthians 11:2, “For I am jealous over you with godly jealousy: For I have espoused you to one husband, That I may present you as a chaste virgin to Christ.”
Ephesians 5:25, “Husbands, love your wives, Even as Christ also loved the church, And gave himself for it;”
Ephesians 5:26, “That he might sanctify and cleanse it With the washing of water by the word,”
Ephesians 5:27, “That he might present it to himself a glorious church, Not having spot, or wrinkle, or any such thing; But that it should be holy and without blemish.”
Ephesians 5:32, “This is a great mystery: But I speak concerning Christ and the church.”
To belong to Christ requires a decisive change of allegiance. The believer must forsake former loyalties that compete with Him. This does not mean despising family or people. Scripture commands proper honor to family. But Christ must hold the supreme place.
Matthew 10:37, “He that loveth father or mother more than me is not worthy of me: And he that loveth son or daughter more than me is not worthy of me.”
Verse 11 says, “So shall the king greatly desire thy beauty.” The King sees beauty in His bride and desires her. Since the King’s beauty is primarily moral and spiritual, the bride’s beauty must also be understood spiritually. Horne rightly says that the beauty desired by Messiah is spiritual, the beauty of holiness, and her clothing is the righteousness of saints.
1 Peter 3:3, “Whose adorning let it not be that outward adorning of plaiting the hair, And of wearing of gold, or of putting on of apparel;”
1 Peter 3:4, “But let it be the hidden man of the heart, In that which is not corruptible, Even the ornament of a meek and quiet spirit, Which is in the sight of God of great price.”
Revelation 19:7, “Let us be glad and rejoice, And give honour to him: For the marriage of the Lamb is come, And his wife hath made herself ready.”
Revelation 19:8, “And to her was granted that she should be arrayed in fine linen, Clean and white: For the fine linen is the righteousness of saints.”
Christ sees His people in the beauty He gives them. The Church has many visible flaws in her earthly condition, but Christ sees His blood bought bride according to His redeeming purpose. He sanctifies her, cleanses her, and will present her glorious.
The verse continues, “For he is thy Lord; and worship thou him.” This goes far beyond ordinary marital respect. The bride’s husband is also her Lord, and He is worthy of worship. This again confirms that the ultimate King is not merely human. No ordinary husband is to be worshiped. But Christ, the Bridegroom King, is Lord and God.
John 20:28, “And Thomas answered and said unto him, My Lord and my God.”
Philippians 2:9, “Wherefore God also hath highly exalted him, And given him a name which is above every name:”
Philippians 2:10, “That at the name of Jesus every knee should bow, Of things in heaven, and things in earth, and things under the earth;”
Philippians 2:11, “And that every tongue should confess that Jesus Christ is Lord, To the glory of God the Father.”
Verse 12 says, “And the daughter of Tyre shall be there with a gift; Even the rich among the people shall intreat thy favour.” Tyre was a wealthy and influential city. The image is that nations and rich peoples come with gifts, seeking favor from the bride because of her union with the King. Normally the poor seek favor from the rich, but here the rich seek the favor of the bride.
This shows the dignity the bride receives from the King. Kidner observed that her submission to her partner as both husband and king goes hand in hand with the dignity she derives from Him. His friends and subjects become hers. She gains, rather than loses, by her homage. This is true of the Church. Submission to Christ is not degradation. It is exaltation. To bow before Christ is to be lifted by Christ.
Psalm 45:13 to Psalm 45:15, The Glory of the Companion of the Anointed King
Psalm 45:13, “The king's daughter is all glorious within: Her clothing is of wrought gold.”
Psalm 45:14, “She shall be brought unto the king in raiment of needlework: The virgins her companions that follow her Shall be brought unto thee.”
Psalm 45:15, “With gladness and rejoicing shall they be brought: They shall enter into the king's palace.”
The bride is described as “all glorious within.” This may refer to her glory within the palace, hidden from public view, or to her inward spiritual beauty. Both ideas are appropriate. Her glory is not merely external. She has hidden beauty known especially to the King. Spurgeon observed that within her secret chambers her glory is great. Though unseen by men, her Lord sees her and commends her.
This has rich application to the Church. The world often sees only the flaws, weakness, divisions, persecutions, and struggles of God’s people. Christ sees His bride according to His saving work and final purpose. Objectively, she is glorious because she is chosen, redeemed, justified, sanctified, and destined for glory.
Colossians 3:3, “For ye are dead, And your life is hid with Christ in God.”
Colossians 3:4, “When Christ, who is our life, shall appear, Then shall ye also appear with him in glory.”
1 John 3:2, “Beloved, now are we the sons of God, And it doth not yet appear what we shall be: But we know that, when he shall appear, We shall be like him; For we shall see him as he is.”
Morgan said that perhaps nowhere in the Old Testament writings do we find a nearer approach to the disclosure of the secret of the Church than in this psalm. That is a strong statement, but it is understandable. Psalm 45 gives a royal bride united to the divine King, adorned in glory, brought into His presence, and associated with His future praise among the nations. The New Testament reveals that this mystery finds fulfillment in Christ and His Church.
Her clothing is “of wrought gold.” She is arrayed in costly beauty. Verse 14 adds that she is brought to the King “in raiment of needlework,” meaning richly embroidered garments. Horne connects this with the graces of the faithful, all wrought by the same Spirit, forming the divine embroidery that adorns the wedding garment of the Church.
The imagery fits the New Testament picture of the bride made ready for the Lamb.
Revelation 21:2, “And I John saw the holy city, New Jerusalem, Coming down from God out of heaven, Prepared as a bride adorned for her husband.”
The bride is brought to the King. She does not come as an intruder. She is escorted with honor. The virgins, her companions, follow her and are also brought into the King’s presence. Kidner notes that this escorting of the bride in her finest attire corresponds to Paul’s statement that the Church is presented as a pure bride to one husband.
2 Corinthians 11:2, “For I am jealous over you with godly jealousy: For I have espoused you to one husband, That I may present you as a chaste virgin to Christ.”
Spurgeon explained that the companions may represent servants of the Church, or those associated with her joy. Though the imagery distinguishes the bride and her companions, the point is that all who truly belong to the King share in the happiness of His bride. The King’s wedding is not a scene of fear but joy.
Verse 15 says, “With gladness and rejoicing shall they be brought: They shall enter into the king's palace.” The destination is the King’s palace, and the mood is gladness and rejoicing. The bride is not dragged reluctantly. She is brought with joy. The marriage of the King and His bride is a celebration.
This points forward to the marriage supper of the Lamb.
Revelation 19:6, “And I heard as it were the voice of a great multitude, And as the voice of many waters, And as the voice of mighty thunderings, Saying, Alleluia: For the Lord God omnipotent reigneth.”
Revelation 19:7, “Let us be glad and rejoice, And give honour to him: For the marriage of the Lamb is come, And his wife hath made herself ready.”
Revelation 19:8, “And to her was granted that she should be arrayed in fine linen, Clean and white: For the fine linen is the righteousness of saints.”
Revelation 19:9, “And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.”
The end of the Church is not shame, abandonment, or defeat. The end is presentation before Christ in glory. The bride will enter the King’s palace with gladness and rejoicing.
Psalm 45:16 to Psalm 45:17, The Legacy of the Companion of Messiah the King
Psalm 45:16, “Instead of thy fathers shall be thy children, Whom thou mayest make princes in all the earth.”
Psalm 45:17, “I will make thy name to be remembered in all generations: Therefore shall the people praise thee for ever and ever.”
The final section turns again to the King. Kidner notes that the “thy” and “thou” in verse 16 are masculine, showing that the King is addressed. The blessing pronounced upon the royal marriage concerns future generations. “Instead of thy fathers shall be thy children.” The fathers pass away, but children arise. The King’s legacy continues.
In the Messianic sense, the union between Christ and His bride brings forth a royal people. The imagery is somewhat mixed, but the theological point is clear. Through the redeeming work of Christ, many sons are brought to glory.
Hebrews 2:10, “For it became him, For whom are all things, and by whom are all things, In bringing many sons unto glory, To make the captain of their salvation perfect through sufferings.”
These children are made “princes in all the earth.” The people redeemed by Christ share in His kingdom inheritance. Believers are not merely pardoned criminals. They are made sons, heirs, and future rulers with Christ.
Romans 8:16, “The Spirit itself beareth witness with our spirit, That we are the children of God:”
Romans 8:17, “And if children, then heirs; Heirs of God, and joint-heirs with Christ; If so be that we suffer with him, That we may be also glorified together.”
Revelation 1:5, “And from Jesus Christ, Who is the faithful witness, And the first begotten of the dead, And the prince of the kings of the earth. Unto him that loved us, And washed us from our sins in his own blood,”
Revelation 1:6, “And hath made us kings and priests unto God and his Father; To him be glory and dominion for ever and ever. Amen.”
Augustine encouraged the Church not to think herself abandoned because she no longer sees Peter or Paul, for from her own offspring God has raised up fathers. The work continues from generation to generation. Christ preserves His people, raises up servants, and extends His praise through time.
Verse 17 says, “I will make thy name to be remembered in all generations.” The name of the King will not fade. Earthly kings are forgotten. Their monuments crumble. Their dynasties fail. Their names disappear from common memory. But the name of Christ is remembered in all generations. His people proclaim Him age after age.
Psalm 72:17, “His name shall endure for ever: His name shall be continued as long as the sun: And men shall be blessed in him: All nations shall call him blessed.”
Philippians 2:9, “Wherefore God also hath highly exalted him, And given him a name which is above every name:”
Philippians 2:10, “That at the name of Jesus every knee should bow, Of things in heaven, and things in earth, and things under the earth;”
Philippians 2:11, “And that every tongue should confess that Jesus Christ is Lord, To the glory of God the Father.”
The psalm ends with praise, “Therefore shall the people praise thee for ever and ever.” The result of the King’s beauty, grace, might, righteousness, deity, anointing, bride, and royal legacy is everlasting praise. The nations will praise Him. His bride will praise Him. His children will praise Him. His name will be remembered forever.
Morgan said that it is because of the glory of the Lord that we become ready to renounce our own people and possessions so that we may be wholly to His praise and become instruments through whom the royal race is propagated and the glory of the King made known among generations and peoples. That is the calling of the Church. The bride exists for the glory of the Bridegroom.
Theological Summary
Psalm 45 presents the Messiah as the beautiful, gracious, mighty, righteous, divine, and anointed King. He is fairer than the children of men, not because of outward appearance, but because of the perfection of His person. His lips are full of grace. His sword is girded upon His thigh. His kingdom advances in truth, meekness, and righteousness. His arrows pierce the heart. His enemies fall under Him.
Psalm 45 clearly teaches the deity of Christ. The King is addressed as God, and His throne is forever and ever. Hebrews 1:8 to Hebrews 1:9 applies this directly to the Son. The psalm also reveals distinction within the Godhead, because the King who is called God is also anointed by God. This is one of the Old Testament foundations for Trinitarian doctrine.
Psalm 45 teaches that Christ’s kingdom is righteous because Christ Himself loves righteousness and hates wickedness. His reign is not based on corruption, manipulation, or brute force. His scepter is righteousness. His authority is morally perfect.
Psalm 45 presents Christ as the Bridegroom King. The bride is called to leave former allegiances and belong fully to Him. The King desires her beauty, and her beauty is spiritual, the beauty of holiness and righteousness granted by grace. Because He is her Lord, she worships Him.
Psalm 45 teaches the glory of the Church as the bride of Christ. In herself, the Church may appear weak and flawed, but in Christ she is all glorious. She is clothed in beauty not earned by herself, but granted by the King. She will be brought into His presence with gladness and rejoicing.
Psalm 45 points to the final triumph and joy of Christ and His people. The bride enters the King’s palace. Many sons are brought to glory. The King’s name is remembered in all generations. The people praise Him forever and ever.
