Psa 45:2 | KingComments | STEP | Psalm 45 and the next three psalms (Psalms 46-48) are God’s response to Psalms 42-44, which describe the suffering of the remnant. The great need in suffering is experiencing the absence of God. In the coming psalms, God responds to this distress. In Psalm 45, the answer is that He does not take away the suffering, but that He brings the Beloved to them in their circumstances. God’s response is particularly connected to the cry of the remnant in the last verses of the previous psalm ( ). It is an exceptional answer: not only does God answer prayer, He comes Himself in His own Person! As a result, the tone changes. Affliction changes to joy and victory. God gives the believing remnant a special view of the Messiah. He is their King and will come to deliver them. That sight of Him and His tender love for the bride (cf. ), and that He will come, give perseverance in enduring suffering. In Psalm 44, God is their king ( ). In Psalm 45, Christ is the King, the true Son of David. This is evident from the quotation of this psalm in Hebrews 1, where the glory of Christ is described ( ). Ancient Jewish writings, such as the Targum – an explanatory translation of the Old Testament – also recognize that Psalm 45 is about the King Messiah. The Targum translates as follows: ”Your beauty, O King-Messiah, is greater than the sons of men.” The psalm is not directed at God, but at the King. The phrase “king” occurs five times in this psalm. This is an encouragement to every suffering believer. God does not always take away suffering, but in the midst of suffering He does come to His suffering child in a special way. He participates in it and helps bear it. Christ, Who is God, walked the path of suffering Himself, encouraged by the joy that lay before Him. Now believers may walk the same path, facing Him, Him Who loves us. To us comes the exhortation “fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart” ( ). We can divide the psalm as follows: Heading Introduction The bride speaks to the King The glory of the King The King speaks to the bride/queen The glory of the bride Conclusion The psalm begins in and ends in with “therefore” and “forever”. The glory of the King is the very reason (“therefore”) for the permanent character (“forever”) of the blessings in His kingdom. For “for the choir director” ( ) see at Psalm 4:1. The phrase “according to the Shoshannim“ or “upon lilies” points to the loveliness of the type of music. It refers to the tone, melody and music type of this psalm. “The Shoshannim” or “lilies” refers to the faithful remnant in their connection with Christ. The faithful are to Him as the lilies in the midst of the thorns ( ). Thorns are a picture of sin ( ). It is human nature as it became through the Fall. The King sees the faithful as these tender field flowers in an environment that is full of sin, threat and violence for them and against which they cannot protect themselves. But He can. He does so by connecting them to Himself in love. After Psalms 42-44, this psalm is the next “maskil” or “teaching”, or “instruction”. The subject is the Messiah, the King, Who He is to God and to His own. This instruction will be for the encouragement of the remnant in the time of the great tribulation in a special way. For “a maskil” see further at Psalm 32:1 and Psalm 42:1. For “of the sons of Korah” see at Psalm 42:1. It is “a Song of Love”, literally “a song of the beloved” (plural). This is already indicated in the division of the psalm. It is a unique song in the book of Psalms. This song is about the love between the King, the Messiah, and His bride, which is the earthly Jerusalem. When we are in need, the Spirit of God always wants to direct our hearts to the love of God. Then He wants to remind us that for those who love God “all things work together for good” ( ), even though sometimes we do not understand why certain things must happen to us. When the Beloved, the King in His beauty, is presented, the poet’s heart is moved ( ). It is the working of the Holy Spirit, the Author of Scripture, Who fills the poet’s heart with wonder and amazement when he beholds the beauty of the great King, the Beloved of God. His heart is full of Him and overflows or bubbles over with good words. The word “overflows” is used for something that boils over because it is cooking, or for a fountain that bubbles up water and pushes it out. In this way, the poet’s “good theme” comes out. His inner strong feelings are not expressed in ecstatic expressions, but are put into words in a controlled way in “a good theme”. A good word is a word about Christ, the King, Who is anointed over Zion ( ). Christ is King of His earthly people. His relationship with His heavenly people, the church, is not that of a King. Nowhere in Scripture is He called the King of the church. To those who belong to the church, He is Lord. We confess Him as Lord. We did so at our conversion ( ), and we have confessed this since we came to faith ( ). The poet brings forth the good theme in the form of addressing “my verses to the King”. The word “verses” is literally “works” or “occupation”. It refers to being busy with the King, thinking about Him and expressing oneself about Him (cf. ). Saying verses is done with much emotion, but always controlled and never frantic. He expresses things with his tongue reminiscent of “the pen of a ready writer”. With a pen, things are recorded for future generations (cf. ). His readiness is evident in his adeptness in the use of language, explanation and communication. It means that he does not have to search for words. The words come naturally from an overflowing heart, inspired by the Holy Spirit, as he comes to admiration by beholding the beloved King. He speaks words that are inspired in him. His tongue is used as the pen of the Holy Spirit. The Holy Spirit always speaks of Christ ( ). He does so not in an uncontrollable flow of words, but in full awareness of what He is saying. Part of “the fruit of the Spirit” is “self-control” ( ; cf. ). First, the Holy Spirit, which is the Spirit of Christ, speaks in the poet about the days of Christ in the flesh on earth. God presents His Beloved to the suffering remnant. He is Man, but at the same time far more beautiful than all other men ( ). He is the Man par excellence. “My beloved is dazzling and reddish, outstanding among ten thousand” ( ). This is seen only by the eye of faith ( ). He is God’s answer to the need in which the believer may be. By looking at Him, the inner distress is removed. David is said to be of handsome appearance ( ). Of Solomon it is said that he is outstanding among ten thousand and that he is wholly desirable ( ). But of this King it is said that He is fairer than the children of men because “grace is poured” upon “His lips” (cf. ). His beauty is not outward, but is seen in a special way in His words ( ; cf. ; ). He is the Son of Man. He became Man, He came to earth, born of a virgin and walked on earth doing good. He was rejected and crucified, killed, rose from the dead and ascended into heaven. This Son of Man will come in answer to the prayers of the believing remnant. “Poured out” means that His words of grace flowed like water from His mouth to His hearers. It refers to the way of speaking, a way that is consistent with the beauty of His Person and which makes Him exceedingly attractive. Of Him is given the testimony that “never a man has spoken the way this man speaks” ( ). “Therefore”, that is, because He is like that and has spoken like that, God has “blessed” Him “forever”. The latter is also an indication that this psalm transcends a mere king such as David or Solomon, and points to Christ, Who said of the Scriptures: “It is these that testify about Me” ( ). This “blessed forever” began after Christ completed the work on the cross. Then God raised Him up and glorified Him and gave Him the Name that is above all names. He blessed Him forever with every imaginable blessing, including that of His dominion over the world. This will be evident at His second coming in judgment. The redemption of His people and the judgment of His enemies take place then, not through an angel or a human redeemer, but through the LORD Himself appearing as King. This is what the poet speaks of in the following verses where he speaks of the King and Bridegroom.

‏ Psalms 45:2

Introduction

Psalm 45 and the next three psalms (Psalms 46-48) are God’s response to Psalms 42-44, which describe the suffering of the remnant. The great need in suffering is experiencing the absence of God. In the coming psalms, God responds to this distress. In Psalm 45, the answer is that He does not take away the suffering, but that He brings the Beloved to them in their circumstances.

God’s response is particularly connected to the cry of the remnant in the last verses of the previous psalm (Psa 44:23-26). It is an exceptional answer: not only does God answer prayer, He comes Himself in His own Person! As a result, the tone changes. Affliction changes to joy and victory. God gives the believing remnant a special view of the Messiah. He is their King and will come to deliver them. That sight of Him and His tender love for the bride (cf. Hos 2:19-20), and that He will come, give perseverance in enduring suffering.

In Psalm 44, God is their king (Psa 44:4). In Psalm 45, Christ is the King, the true Son of David. This is evident from the quotation of this psalm in Hebrews 1, where the glory of Christ is described (Heb 1:8-9). Ancient Jewish writings, such as the Targum – an explanatory translation of the Old Testament – also recognize that Psalm 45 is about the King Messiah. The Targum translates Psa 45:2 as follows: ”Your beauty, O King-Messiah, is greater than the sons of men.” The psalm is not directed at God, but at the King. The phrase “king” occurs five times in this psalm.

This is an encouragement to every suffering believer. God does not always take away suffering, but in the midst of suffering He does come to His suffering child in a special way. He participates in it and helps bear it. Christ, Who is God, walked the path of suffering Himself, encouraged by the joy that lay before Him. Now believers may walk the same path, facing Him, Him Who loves us.

To us comes the exhortation “fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart” (Heb 12:2-3).

We can divide the psalm as follows:

Psa 45:1a Heading

Psa 45:1b Introduction

Psa 45:2-5 The bride speaks to the King

Psa 45:6-9 The glory of the King

Psa 45:10-12 The King speaks to the bride/queen

Psa 45:13-15 The glory of the bride

Psa 45:16-17 Conclusion

The psalm begins in Psa 45:2 and ends in Psa 45:17 with “therefore” and “forever”. The glory of the King is the very reason (“therefore”) for the permanent character (“forever”) of the blessings in His kingdom.

Fairer Than the Sons of Men

For “for the choir director” (Psa 45:1a) see at Psalm 4:1.

The phrase “according to the Shoshannim“ or “upon lilies” points to the loveliness of the type of music. It refers to the tone, melody and music type of this psalm. “The Shoshannim” or “lilies” refers to the faithful remnant in their connection with Christ. The faithful are to Him as the lilies in the midst of the thorns (Song 2:1-2). Thorns are a picture of sin (Gen 3:18). It is human nature as it became through the Fall. The King sees the faithful as these tender field flowers in an environment that is full of sin, threat and violence for them and against which they cannot protect themselves. But He can. He does so by connecting them to Himself in love.

After Psalms 42-44, this psalm is the next “maskil” or “teaching”, or “instruction”. The subject is the Messiah, the King, Who He is to God and to His own. This instruction will be for the encouragement of the remnant in the time of the great tribulation in a special way. For “a maskil” see further at Psalm 32:1 and Psalm 42:1.

For “of the sons of Korah” see at Psalm 42:1.

It is “a Song of Love”, literally “a song of the beloved” (plural). This is already indicated in the division of the psalm. It is a unique song in the book of Psalms. This song is about the love between the King, the Messiah, and His bride, which is the earthly Jerusalem.

When we are in need, the Spirit of God always wants to direct our hearts to the love of God. Then He wants to remind us that for those who love God “all things work together for good” (Rom 8:28), even though sometimes we do not understand why certain things must happen to us.

When the Beloved, the King in His beauty, is presented, the poet’s heart is moved (Psa 45:1b). It is the working of the Holy Spirit, the Author of Scripture, Who fills the poet’s heart with wonder and amazement when he beholds the beauty of the great King, the Beloved of God. His heart is full of Him and overflows or bubbles over with good words. The word “overflows” is used for something that boils over because it is cooking, or for a fountain that bubbles up water and pushes it out. In this way, the poet’s “good theme” comes out.

His inner strong feelings are not expressed in ecstatic expressions, but are put into words in a controlled way in “a good theme”. A good word is a word about Christ, the King, Who is anointed over Zion (Psa 2:6).

Christ is King of His earthly people. His relationship with His heavenly people, the church, is not that of a King. Nowhere in Scripture is He called the King of the church. To those who belong to the church, He is Lord. We confess Him as Lord. We did so at our conversion (Rom 10:8-9), and we have confessed this since we came to faith (1Cor 8:6).

The poet brings forth the good theme in the form of addressing “my verses to the King”. The word “verses” is literally “works” or “occupation”. It refers to being busy with the King, thinking about Him and expressing oneself about Him (cf. Isa 5:1). Saying verses is done with much emotion, but always controlled and never frantic.

He expresses things with his tongue reminiscent of “the pen of a ready writer”. With a pen, things are recorded for future generations (cf. Job 19:24). His readiness is evident in his adeptness in the use of language, explanation and communication. It means that he does not have to search for words. The words come naturally from an overflowing heart, inspired by the Holy Spirit, as he comes to admiration by beholding the beloved King.

He speaks words that are inspired in him. His tongue is used as the pen of the Holy Spirit. The Holy Spirit always speaks of Christ (Jn 16:13-14). He does so not in an uncontrollable flow of words, but in full awareness of what He is saying. Part of “the fruit of the Spirit” is “self-control” (Gal 5:22-23; cf. 1Cor 14:32).

First, the Holy Spirit, which is the Spirit of Christ, speaks in the poet about the days of Christ in the flesh on earth. God presents His Beloved to the suffering remnant. He is Man, but at the same time far more beautiful than all other men (Psa 45:2). He is the Man par excellence. “My beloved is dazzling and reddish, outstanding among ten thousand” (Song 5:10). This is seen only by the eye of faith (Jn 1:14). He is God’s answer to the need in which the believer may be. By looking at Him, the inner distress is removed.

David is said to be of handsome appearance (1Sam 16:12 ; 1Sam 17:42). Of Solomon it is said that he is outstanding among ten thousand and that he is wholly desirable (Song 5:10 ; 16). But of this King it is said that He is fairer than the children of men because “grace is poured” upon “His lips” (cf. Jn 1:16). His beauty is not outward, but is seen in a special way in His words (Lk 4:22a; cf. Pro 22:11; Ecc 10:12a).

He is the Son of Man. He became Man, He came to earth, born of a virgin and walked on earth doing good. He was rejected and crucified, killed, rose from the dead and ascended into heaven. This Son of Man will come in answer to the prayers of the believing remnant.

“Poured out” means that His words of grace flowed like water from His mouth to His hearers. It refers to the way of speaking, a way that is consistent with the beauty of His Person and which makes Him exceedingly attractive. Of Him is given the testimony that “never a man has spoken the way this man speaks” (Jn 7:46).

“Therefore”, that is, because He is like that and has spoken like that, God has “blessed” Him “forever”. The latter is also an indication that this psalm transcends a mere king such as David or Solomon, and points to Christ, Who said of the Scriptures: “It is these that testify about Me” (Jn 5:39).

This “blessed forever” began after Christ completed the work on the cross. Then God raised Him up and glorified Him and gave Him the Name that is above all names. He blessed Him forever with every imaginable blessing, including that of His dominion over the world. This will be evident at His second coming in judgment.

The redemption of His people and the judgment of His enemies take place then, not through an angel or a human redeemer, but through the LORD Himself appearing as King. This is what the poet speaks of in the following verses where he speaks of the King and Bridegroom.