Psalm 45 is a royal wedding psalm, an occasion for which neither Christians nor Jews would have frequent recourse, with non-royal American Christians having even less. The psalm is the only example of a profane lyric in the Psalter. The occasion is the marriage of a young king to a woman of Tyre. One might think of Ahab, especially considering his youth in his marriage to Jezebel, who was from Tyre. Some have suggested Jehu, Jeroboam II, Solomon, and Jehoram of Judah. The psalm breathes the spirit of the festive joy of the wedding ceremony. I should note that early church saw bride-bridegroom similar to Christ-Church.
The superscription reads, To the leader: according to Lilies. Of the Korahites. A Maskil. A love song.
In 45: 1 is the address, combining the subject and object of the song, the king and the enthusiastic court poet, who promote himself a bit here. 1 My heart overflows with a goodly theme; I address my verses to the king; my tongue is like the pen of a ready scribe.
In 45: 2-9, the author offers praise of the virtue of the king. Verses 2-3 promote the beauty of the king. 2 You are the most handsome of men; God pours grace upon your lips; therefore, God has blessed you forever. In 45: 4-5, the author praises the chivalry of the king in the sense that he defends the cause of truth and right. He is to ride on victoriously for the cause of truth. In 45:6a the psalm seems to take an abrupt turn toward the throne God. 6 Your throne, O God, endures forever and ever.[1] A more likely translation of verse 6 is found in the NRSV footnote indicating that the translation, “Your throne, O God, endures forever,” can also be rendered “Your throne is a throne of God.” The New International Reader’s Version has, “Your throne is the very throne of God,” explained in the next lines as enduring “forever and ever.” The next verse either immediately returns to the human king or continues with the human king: Your royal scepter is a scepter of equity;[2] 7you love righteousness and hate wickedness. The poet has described the rule of the king, using the literary device of synecdoche (in which “throne” and “royal scepter” refer to the entirety of the king’s rule) stressing itsequity and righteousness, traditional attributes of Israel’s kings. Failure to live up to those standards received consistent condemnation in the Old Testament. The canonical prophets condemned them. The Deuteronomist[3] condemns them as well. A typical example is the rule of Nadab and Omri, both of whom did what was evil in the sight of the Lord (I Kings 15:26, 16:25). One could multiply this judgment many times on the rule of the kings of Israel and Judah. In verses 7b-9, the author concludes that prosperity for the king will flow from his righteousness. Therefore, God, your God, has anointed you with the oil of gladness beyond your companions; 8your robes are all fragrant with myrrh, aloes, and cassia. From ivory palaces, stringed instruments make you glad; 9daughters of kings are among your ladies of honor; at your right hand stands the queen in gold of Ophir. We learn that the king is presently enjoying the finer things of life. Of course, one needs to have some care here to avoid the notion that God reward the righteous and punishes the wicked. One might even have some temptation to go the direction of a materialistic “name it and claim it” interpretation. Rather, a proper reading of both testaments and a proper reading of our experience teaches us that people, including leaders, can do the right thing and still suffer calumny, relative material deprivation, ostracism, and self-doubt. This unnamed king, on this unnamed occasion is basking in all the finer things in life. It would be equally wrong, then, to denigrate the desire and the acquiring of the finer finite pleasures of life. Learning to enjoy properly such pleasures is a matter of our discipleship as well. To refuse to ourselves such enjoyment is to express little gratitude for the blessing God has brought our way. Yet, even this poet helps us keep matters in perspective by focusing upon equity and righteousness in a ruler.
Psalm 45: 10-15, we have the exhortation to the queen to obey her husband, describe her wardrobe, procession, and attendants. Verses 10-11 are a call to the queen to forget her past, especially her people and her father's house, so that she would give herself totally to the king. The poet gives comfort in that the loss of home is compensated for by loyalty of new subjects. 10 Hear, O daughter, consider and incline your ear; forget your people and your father’s house, 11and the king will desire your beauty. Since he is your lord, bow to him. Given the value of equality in our age, the clearly subservient role of the princess to her king would likely offend most contemporary readers. 12 the people of Tyre will seek your favor with gifts, the richest of the people 13 with all kinds of wealth. Note the homage of the non-Jewish peoples, promised for the messianic times. Jezebel also came from Tyre. The princess is decked in her chamber with gold-woven robes; 14in many-colored robes she is led to the king; behind her the virgins, her companions, follow. 15 With joy and gladness they are led along as they enter the palace of the king.
Psalm 45: 16-17 contain a blessing upon the king. 16 In the place of ancestors you, O king, shall have sons; you will make them princes in all the earth. As a benediction, the theme of children helps tie the bride to her new home. 17 I will cause your name to be celebrated in all generations; therefore the peoples will praise you forever and ever.
[1] Although such a move is possible, it may be unlikely, given both the immediately surrounding verses as well as the rest of the psalm, which is focused entirely on the king and those around him. We might find a more likely translation in the NRSV footnote indicating that one can render the translation, “Your throne, O God, endures forever” with “Your throne is a throne of God.” It would refer not to God’s throne but to the king’s, which the New International Reader’s Version more closely captures with “Your throne is the very throne of God,” explained in the next lines as enduring “forever and ever.”
[2] The author symbolizes the reign of the king with the literary device of synecdoche (in which “throne” and “royal scepter” refer to the entirety of the king’s rule.
[3] The unknown authors of the history contained in Deuteronomy, Joshua, Judges, Samuel, and Kings.
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