The King-Bridegroom and the object of His love.
The 45th Psalm is both a maschil and a messianic psalm. The title of the psalm contains the word “maschil.” This word occurs at the head of thirteen psalms and means to be wise or to instruct, thus Psalm 45 is a teaching psalm. It is messianic in that some verses of the psalm are quoted and applied to the Lord Jesus in the New Testament.
The NIV renders the title of the 45th Psalm as a wedding song. Many translations have as part of the heading to the psalm “a song of love” or, as in the KJV, “a song of loves.” Young has in the heading “a song of beloved ones,” while Darby renders it “the song of the beloved.” The Septuagint has a similar phrase that translates as “a song concerning the beloved.” All of these headings provide a key to unlocking the wealth of this literary gem. This psalm is historical in that it was penned with a particular day in mind. But it is also prophetical because it looks forward to another special day. The bridal couple displays glories that can only be adequately appreciated with the union of Christ and His bride in view.
Devotionally, this song should stir hearts to praise the heavenly Bridegroom. Usually, the bride is the focus of attention at a wedding, but in this scene, the Bridegroom steals the show. The psalmist cannot contain himself. He says his heart is overflowing or, more literally, boiling over in contemplation of this theme. He views various aspects of the glory of the person of the King. Then he sees the glory of the position of the bride who gains status because of this glorious Bridegroom. Finally, he records the words of the Father of the Bridegroom as the glory of God’s purposes are brought into the proceedings.
The Bridegroom—the glory of His person
The regal Bridegroom is seen to be fairer than any other. Literally, it could be rendered “fairer, fairer” or perhaps “beautiful, beautiful beyond the sons of men.” There is only One who is “altogether lovely” and the “fairest of all the earth beside.” “His lips with grace overflow,” as seen in the speech that was always “with grace, seasoned with salt,” knowing how to answer every man. These phrases depict the moral glory of the Lord Jesus as the One who revealed the Father.
The psalmist then considers the official glories of the Bridegroom that can only apply in the truest sense to the Lord Jesus. As J. Flannigan points out in his commentary on the Psalms, “four items are associated with the official glory—His sword, His throne, His sceptre, and His anointing.” His might and majesty are in view. This One is the Mighty God of Isaiah 9:6. He has a sword, but, as in Revelation 19, it has a power that flows from His character of “truth, humility, and righteousness.” He is presented as the conquering King, triumphant over His enemies who fall before Him.
The personal glories of the King intersect with His official glories for, in the ultimate expression of these attributes, they are undivided in the Lord Jesus. His throne is eternal because He Himself is the eternal God. The writer to the Hebrews applies this phrase specifically and pointedly to Christ (Heb. 1:8) in the explanation of why the Son is better than the angels. His millennial rule will be characterized by a love for righteousness and a hatred of wickedness. The Man of Sorrows is the One anointed with the oil of gladness and given a place above all others. Verse 8 can, in a devotional way, be applied to what may be called the mediatorial glories of Christ. This is the One who came from “ivory palaces” into a world of woe, yet wore the fragrant garments of a life that was a sweet savour. This is the very One who made Himself of no reputation and went on to become our Saviour and great high priest. It is no wonder that the psalmist is occupied with this good theme and loses himself in holy admiration. It is also no wonder that this Bridegroom sits on an eternal throne and has been blessed with eternal blessings. He is anointed above all His companions and certainly has a name above all other names. Well might the hymn writer say:
Fairest of all the earth beside,
Chiefest of all unto the bride,
Fullness of all in Thee I see,
Beautiful Man of Calvary.
—M. P. Ferguson
The bride—the glory of her position
The queen finally comes into view and is seen at the right hand of the Bridegroom. All her beauty and status is derived from Him. The bride is counselled to listen for the voice of the King and to value this new relationship above all others. She is assured that the King will be enamoured with her and greatly desire her beauty. So it is with us. Believers need to listen and respond to His love with worship because He is our Lord. Due to the intimacy of this relationship, others will be attracted and bring gifts. It is the testimony of the glory of Christ to the world that wins people to Him.
The inner beauty of the bride is seen in verse 14 and is reflected in her apparel. This is reminiscent of the hymn “Jesus Thy blood and righteousness, my beauty are, my glorious dress” (N. Von Zinzendorf). The psalmist then anticipates the day when the bride is brought to the Bridegroom. She is seen in all her splendour and beauty. This looks forward to the day when the church, the bride of Christ, meets the heavenly Bridegroom. The bride will be adorned with garments of righteousness which will be an outer reflection of the inner condition that is derived from Him. “What a day that shall be when my Jesus I shall see.”
The Father—the glory of His purpose
The last two verses use masculine pronouns revealing that the Bridegroom is now being addressed. Two possible speakers are in view, but both merge into one. It could be the voice of the psalmist or it could be God the Father, but because the “I will” touches eternity, it is safe to see the hand of God at work. Here again it is not the father of the bride in view, but the Father of the Bridegroom and His eternal counsels brought to light. It is the Father’s will that the Lord Jesus see the travail of His soul and be satisfied. It is also the Father’s purpose that the name of His Son be exalted and praised through all eternity. The church, the heavenly bride, will enter into this adoration when united to Him. It is fitting to sing:
Be this the eternal song,
Through all the ages long,
May Jesus Christ be praised.