Psalm 45, another maskil of the Korahites, is, according to its superscription, a love song set to the tune of another song. The perspective is first-person singular (see "My" and "I" in verse 1), with the psalmist unusually declaring his excitement over the writing of the psalm. This is evidently a royal wedding song—celebrating a marriage of David or one of his later successors but with a very clear focus on God's marriage to His chosen nation (ultimately the Messiah and His Bride, the Church). The song may have become customary for royal weddings.

In verses 2-9 the psalmist addresses the king. Verses 2-5 portray him as a mighty warrior and majestic, just and godly ruler. As Israel's king ruling at God's appointment, David enjoyed glory, majesty, prosperity, blessings and military victories. Yet David was only a stand-in for Israel's true King, God Himself. And this God who interacted with Israel as its divine King was the One who would later be born into the world as Jesus Christ (see 1 Corinthians 10:4 and our free booklet Who Is God?). The glories laid out in Psalm 45 were fulfilled in Him when the psalmist wrote: "God has blessed You forever" (verse 2); "O Mighty One" (verse 3); "You are fairer than the sons of men" (verse 2). And they will find complete expression when Jesus takes over David's throne at His return and reigns over all mankind.

In verse 6 we find the direct statement, "Your throne, O God, is forever and ever." Since it is clear in context that this is the same person being addressed throughout verses 2-9—the King—some have thought that the psalmist is referring to the human king as God. Others, seeing this as rather problematic, which it certainly is, do not accept the verse as written and assume some missing words must be read into it. The confusion here is cleared up if we realize that the psalmist is throughout these verses primarily addressing the true King, God, in His marriage to Israel—and the physical ruler in only a secondary, representative sense.

Yet many do not like what the next verse then implies. To "God" the King (verse 6), the psalmist says, "Therefore God, Your God, has anointed You..." (verse 7). Thus there are two Persons referred to here as God. In fact, it could even read, "Therefore, God, Your God has anointed you...," making the point even clearer. The New Testament quotes verses 6-7 to prove the divinity of Christ (see Hebrews 1:8-9). That is, God the Father anointed God the Son (Jesus Christ).

Indeed, the title Christ means "Anointed"—equivalent to the Hebrew derivative Messiah. Anointing with oil represented special consecration for service to God—this being symbolic of the application of God's Spirit. David and his successors were all anointed—yet his ultimate successor bore the title of Anointed (Messiah or Christ) in a special way.

Verses 7-8 of Psalm 45 speak of the anointing with fragrant oils making the king glad. That is, he enjoyed the feeling and the smells. Yet this would seem to be symbolic of the Messiah receiving joy through the consecration and application of God's Holy Spirit through various experiences. This also tells us something about the Messiah's personality. Because He was "a man of sorrows and acquainted with grief" (Isaiah 53:3), some have the impression that Jesus went through His human life always mournful, dour and gravely serious. Yet here we learn that Jesus was "anointed with the oil of gladness more than [His] companions"—the truth expressed here being that Jesus was actually happier and more joyful than other people. And, of course, why would He not be? For He lived God's law perfectly—the way of true happiness in life—and He understood God's plan and purpose in detail in full faith without worry or fear. The sorrows He experienced from and for others were within this overall context.

In verse 9, "kings' daughters" evidently refers to the queen's attendants (see verse 14) and may signify a representation of other nations at the wedding (just as "daughter of Tyre" in verse 12 does not refer to an actual daughter but a national power). Perhaps verse 9 means that of all the women before Him on earth, the King has chosen the queen, who is dressed in "gold from Ophir" (meaning from Africa, India or the Americas—denoting the finest quality). On a higher level, this would mean that of all the nations on earth, God has chosen Israel. Yet the psalm does not seem to be merely reflecting on the past relationship of God (the preincarnate Christ) and the physical nation of Israel. Rather, the focus appears to be forward-looking to the future marriage of Christ to spiritual Israel, the Church, chosen from among all nations and adorned in the true riches of godly character.

In verses 10-12 the psalmist addresses the bride. He tells her to shift her allegiance from her father's house and people to the king—her Lord. She is even to worship Him, again showing that the King here is divine, as only God is worthy of worship (compare Revelation 19:10; Revelation 22:8-9). Those of God's Church are to put our relationship with Jesus Christ above our loyalty to human parents—and we are to forsake entirely all ties with our former spiritual "father," Satan the Devil (compare John 8:44).

The "daughter of Tyre" (Psalm 45:12), besides meaning the city of Tyre at the time of David and his successors, is likely the end-time power bloc of Ezekiel 27, also referred to in Revelation 18 as Babylon. Those who escape its destruction at the end will present a gift or offering in honor of the messianic King and His glorified Bride.

Verses 13-17 of Psalm 45 again address the King. Verses 13-14 speak of the preparation of the queen's bridal attire. Related imagery is found in Revelation 19:7-8: "'For the marriage of the Lamb has come, and His wife has made herself ready.' And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints."

The final two verses (Psalm 45:16-17) speak of children as a product of the king and queen's marriage who will continue as royal leaders in Israel. In the greater picture, the marriage of the Lamb brings sons and daughters into the family of God, resulting in praise of God forever and ever.