Down to Earth But Heavenly Minded

What does Psalms Chapter 45 mean?

Though no specific occasion is mentioned, this song appears to be for a wedding. And yet, some of the phrases create a preview of the ministry of Jesus Christ. Verses 6 and 7 are directly cited in Hebrews 1:8–9. Though the psalmist is speaking about an earthly king, he is also recording insights into the ultimate King, the Messiah.

The opening title of this psalm addresses it to a musical leader of some kind. It also notes the Hebrew word sō’sannim, or “lilies,” possibly referring to the tune to which it was sung. As are several other psalms, this is identified as a maskiyl, probably meaning a pensive song. The “Sons of Korah” were influential in worship in the temple during the era of David and Solomon.

The psalm opens with gushing praise for the king, apparently on the occasion of his wedding. The writer applauds the king’s attractiveness, poise, might, and military prowess. Some of these are framed as “hyperbole:” a deliberate exaggeration for effect. Just as a modern love song might call someone “the most beautiful in the world,” so too does the psalmist compliment the king. So far as messianic prophecies are concerned, most of these could apply to Jesus, other than exceptional attractiveness (Isaiah 53:2). The following segment, however, is a much closer description of the Messiah (Psalm 45:1–5).

In the book of Hebrews, part of this psalm is cited, to point out that the Promised One is not an angel, but an earthly king who is also God (Hebrews 1:8–9). The king is depicted in incredible splendor, followed by attendants who also radiate beauty. This parallels the Bible’s frequent use of marriage images when depicting God’s relationship with Israel and Christ’s relationship to the church (Isaiah 54:5; Hosea 2:19; John 3:29; Revelation 21:9; 22:17). The psalmist also encourages loyalty and honor for the king, an appropriate echo of believers showing reverence to their King Jesus (Psalm 45:6–15).

At the end of the psalm, the writer makes further references to concepts such as sonship, ruling, remembrance, and the praise of all nations. These, as well, resonate with the Bible’s predictions about the ministry of Jesus Christ (Psalm 45:16–17).

Chapter Context
This psalm is often identified as a marriage song, likely ascribing praise to a descendant of David. However, its praise transcends a mortal ruler and his wedding. There are messianic interpretations, noted in the New Testament (Hebrews 1:8–9). These references provide another layer of meaning, as they praise the King of kings, Jesus Christ.

Verse by Verse

Verse 1. My heart overflows with a pleasing theme;I address my verses to the king;my tongue is like the pen of a ready scribe.

This psalm begins with multiple notes describing its style and nature. A note directed to the “choir director” or “choirmaster” points to the Hebrew word sō’sannim, which might mean “lilies,” and here seems to imply a particular tune or musical style. A maskiyl appears to be a reflective, pensive song. The “Sons of Korah” were likely a group heavily involved in musical worship. This is also titled as a “love song,” or possibly “a wedding song.” The text does not identify an exact wedding.

Scribes were known for careful and accurate work writing and copying manuscripts. The comparison to the work of a scribe means the psalmist thoughtfully prepared his song.

Though it is a marriage song written for some king (Psalm 45:9), its words prophetically explain the ministry of the King of kings: the Lord Jesus Christ. Prophetically, the marriage of Jesus and His bride, the Church, is in view. Ephesians 5:25–27 says, “Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.”

Context Summary
Psalm 45:1–5 begins the psalmist’s joyful song of admiration. He extols his king as handsome, mighty, and victorious. Although a descendant of David is likely the main object of this adoration, the description fits Jesus, the King of kings. The following passage makes this identification clear.

Verse 2. You are the most handsome of the sons of men;grace is poured upon your lips;therefore God has blessed you forever.

The psalmist compliments his king in this verse. He describes him as the most handsome man among men. This exaggeration for effect is typical of songs in any era; modern lyrics commonly use phrases such as “most beautiful…in the world” without being overly literal. Here, the writer is celebrating an unspecified wedding (Psalm 45:1,9). Later portions of the psalm depict the eternal, unending line of kings, and can be prophetically applied to Jesus Christ.

This compliment does not, however, apply to Jesus. He did not appear handsome when He ministered on earth. Isaiah 53:2 describes Him as having “no form or majesty that we should look at him, and no beauty that we should desire him.” However, the period of Jesus’ humiliation is over, and the time of His glorification is soon to arrive. Isaiah 33:17 says, “Your eyes will behold the king in his beauty.”

God’s blessing also pours out on the subject’s speech. This depiction would apply to Christ. Those who heard Him “marveled at the gracious words that were coming from his mouth” (Luke 4:22).

Verse 3. Gird your sword on your thigh, O mighty one,in your splendor and majesty!

To celebrate a king’s marriage (Psalm 45:1,9), the writer depicts the ruler as handsome (Psalm 45:2) and as a mighty warrior. Scholars don’t know, for sure, which king this was written for. However, the psalm echoes aspects of God’s promise that David’s line of kings would last forever (2 Samuel 7:12–13, 16). The immediate subject of this song would presumably be one of the Davidic kings. For that reason, there are prophetic parallels between this psalm and the ministry of the Messiah, Jesus Christ (Psalm 24:8; Isaiah 9:6; Zechariah 14:3).

References to a sword, meaning military power, point to the eventual return of Christ. In His first coming, as a humble man, He was not sent for conquest (John 18:36). When He returns, however, He will display His military might, majesty, and glory at His second coming (Revelation 19:11). He is not only the Lamb of God (John 1:29) but also the Lion of the tribe of Judah (Revelation 5:5). He has battled the Devil and his followers throughout the ages, beginning with the Devil’s assault on Adam and Eve in the garden of Eden. After His baptism, He battled the Devil in the wilderness, and successfully overcame every temptation the Devil hurled at Him (Matthew 4:1–10). At the end of that battle, the Devil left Jesus, and angels ministered to Him (Matthew 4:11). He struck a fatal blow to the Devil’s schemes when He died for our sins on the cross and rose back to life victorious over sin and death (Genesis 3:15; John 12:31; 1 Corinthians 15:50–58; Colossians 2:9–15). He declared this victory when He called out from the cross, “It is finished” (John 19:30).

Verse 4. In your majesty ride out victoriouslyfor the cause of truth and meekness and righteousness;let your right hand teach you awesome deeds!

The immediate subject of these verses is a king of Israel, on the occasion of a wedding (Psalm 45:1–3). As expected, the psalmist praises the king’s appearance, speech, and military prowess. A second layer of meaning occurs when looking at God’s promises to David, regarding the line of kings (2 Samuel 7:12–13, 16). While the psalmist likely did not have the Messiah in mind when these words were written, many portions of the psalm prophetically describe Jesus Christ.

This verse portrays a mighty warrior. The image depicts a champion of truth, meekness, and righteousness. The New Testament attributes these virtues to Jesus. John 1:17 says, “grace and truth came through Jesus Christ.” Jesus declared that He is truth (John 14:6). He calls sinners to find rest in Him, affirming, “I am gentle [meek] and lowly in heart” (Matthew 11:29). He is also completely righteous. The apostle Paul declares that He knew no sin (2 Corinthians 5:21), and the apostle Peter affirms that Jesus was like a lamb “without blemish or spot” (1 Peter 1:19) and says plainly, “He committed no sin” (1 Peter 2:22). Even Pontius Pilate, who turned Jesus over to an angry crowd for crucifixion, asked concerning Jesus, “What evil has he done?” (Matthews 27:23). Revelation 19:11–16 shows Jesus, the true, meek, righteous king riding a white horse and executing judgment on His enemies at His second coming.

Later verses of this psalm will be cited by New Testament writers (Hebrews 1:8–9) in connection with Jesus’ ministry.

Verse 5. Your arrows are sharpin the heart of the king ‘s enemies;the peoples fall under you.

The initial motivation for this psalm was the wedding of an earthly king (Psalm 45:1, 9). This includes many compliments and praises, some of which seem like exaggerations for effect (Psalm 45:2–4). However, God promised the line of kings proceeding from David would never end (2 Samuel 7:12–13, 16). That means these words also apply, prophetically, to the ultimate King: the Messiah, Jesus Christ. The following two verses, in fact, will be cited in the New Testament for that very reason (Hebrews 1:8–9).

At His return to earth to vanquish His enemies and establish His kingdom on earth, Jesus will slay His enemies. Revelation 19:15 says, “From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty.” No weapon that is raised against King Jesus will prevail. All the armies of the wicked one, the Devil, are no match for Jesus.

Psalm 2 predicts the marshalling of the Devil’s forces in the end time as world armies assemble to battle against God (Revelation 19:19–21; 20:7–15). They intend to usurp the Lord from His throne, but their militaristic scheme only causes the Lord to laugh. Psalm 2:5 describes the Lord as speaking to them in His fury. He tells the raging nations: “As for me, I have set [Jesus] on Zion, my holy hill” (Psalm 2:6).

Verse 6. Your throne, O God, is forever and ever.The scepter of your kingdom is a scepter of uprightness;

Commentators differ over the psalmist’s exact intent here. The immediate context of the psalm is the wedding of an earthly king (Psalm 45:1, 9). Yet, because the psalmist references a ruler in the line of David (2 Samuel 7:12–13, 16), his words also serve as prophetic remarks about the Messiah. Here, the language can be interpreted in more than one way. It is possible to interpret the first phrase to mean “your throne is God’s forever.” Or, as most English translations have it, “your throne, O God, is forever.”

The Hebrew word used for “God” here is ‘elō’him, or Elohim, a noun referring to greatness or power. In most cases, Hebrew Scripture uses this as reference for Yahweh: the One True God. However, the word is also used of human rulers in certain situations (Psalm 82:6; Exodus 21:6; John 10:35). The rulership of Israel was sometimes called the “throne of the LORD” (1 Chronicles 29:23). If the psalmist is referring, directly, to the newly-married king, this might be his usage, here. While there are clear messianic tones in this psalm, it does not seem to have been written for that immediate purpose.

And yet, the New Testament shows how this reference connects to the role of Messiah. Hebrews introduces Jesus Christ as the heir of all things and the Creator (Hebrews 1:2). He is “the radiance of the glory of God and the exact imprint of his nature” (Hebrews 1:3). He is superior to the angels (Hebrews 1:4). He is God’s Son (Hebrews 1:5). He is worthy of worship (Hebrews 1:6), and He is God (Hebrews 1:8). His throne is “forever and ever” and His scepter is “the scepter of uprightness” (Hebrews 1:8). The writer of Hebrews notes the words of this verse, in this psalm, to connect the throne of David’s line to God’s promise to send a Savior.

Revelation 11:15 anticipates the establishment of Messiah Jesus’ kingdom. A crescendo of voices in heaven declare, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.”

Context Summary
Psalm 45:6–17 describes the glorious king, his bride, and the wedding procession. The original subject of this song was an earthly king and his bride. However, the words also serve as prophecies about the ultimate Davidic King, Jesus Christ.

Verse 7. you have loved righteousness and hated wickedness.Therefore God, your God, has anointed youwith the oil of gladness beyond your companions;

In celebration of a king’s marriage (Psalm 45:1), the psalmist has offered extravagant compliments (Psalm 45:2–5). These have included the deliberately exaggerated poetry often used in songs. In the prior verse, however, the psalmist made what seemed like a direct reference to God (Psalm 45:6). Since this song depicts a king in the line of David, it serves as a prophetic message about the Messiah, Jesus Christ. However, its immediate context is a particular human king. Most likely, the prior statement used terminology applied to human rulers.

In this verse, the same is true. However, it is easier to see a dual purpose which describes both the psalmist’s then-ruling king and the prophesied Messiah, Jesus. The Gospel accounts of the earthly life of Jesus clearly reveal His love of righteousness. He refused to yield to temptation (Matthew 4:1–11). He continually performed God’s will (John 8:29). In Acts 10:38 Peter told the crowd gathered in Cornelius’s house that Jesus “went about doing good.” Jesus detested wickedness (John 5:14). After forgiving the woman caught in the act of adultery, He told her: “Go, and from now on sin no more” (John 8:11). When He saw moneychangers turn the temple into a den of thieves, He drove out “those who sold and those who bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons” (Mark 11:15).

This passage mentions intense joy and “gladness.” This, also, is related to marriage (Isaiah 61:3)

According to Psalm 45:7, God has anointed His Son with the oil of gladness beyond His companions. The anointing with oil was part of Hebrew marriage proceedings and represents joy (Isaiah 61:3). Jesus’ initial work as Messiah involved humility and even death (Isaiah 53:3–5; John 18:36; Philippians 2:5–8). His final works, however, will be to establish victory and eternal joy for His people (Philippians 2:9–11; Revelation 19:11–15; 21:1–4).

Verse 8. your robes are all fragrant with myrrh and aloes and cassia.From ivory palaces stringed instruments make you glad;

Myrrh is pleasant-smelling resin from trees in Arabia. It was used as a perfume (Proverbs 7:17). Aloes were also used for their fragrance (Numbers 24:6; Proverbs 7:17). Cassia was another perfume derived from roots or bark which might have resembled cinnamon. In reference to the wedding of an earthly king (Psalm 45:1, 9), these depict a lavishly dressed, impressive figure. Myrrh and aloe, however, were also used to prepare bodies for burial (Matthew 2:11; John 19:39). This is another point which connects this psalm to the then-future work of the Messiah, Jesus Christ.

Ivory has always been a relatively expensive material, suitable for ornate objects (1 Kings 10:18). To use it as an element of a home’s design would be extravagant (Amos 3:15; Song of Solomon 7:4). The imagery here is that of a lavish, gorgeous environment filled with beautiful music. As far as it applies to the literal wedding of an earthly king (Psalm 45:1), this is part of celebrating the joyous occasion.

The same imagery also serves to foreshadow the joyful occasion when King Jesus leaves heaven to be joined in marriage to His bride (1 Thessalonians 4:13–18). Revelation 19:6–8 anticipates Jesus’ return to from heaven to celebrate the marriage supper. A person whose walls were inlaid with ivory was considered wealthy. King Ahab’s house is described as “the ivory house” (1 Kings 22:39), but the place Jesus is preparing for believers is far superior to any earthly ivory house (John 14:3).

Verse 9. daughters of kings are among your ladies of honor;at your right hand stands the queen in gold of Ophir.

The daughters of kings mentioned in this verse as “ladies of honor” are bridesmaids. The immediate context of this psalm is a king’s wedding (Psalm 45:1). This depicts the queen standing beside the bridegroom-king. She is arrayed in gold of Ophir. Ophir was probably located in western Arabia and its gold was highly valued (1 Chronicles 29:4; Job 28:16). First Kings 9:28 reports that King Solomon’s servants brought him enormous quantities of this treasured metal from Ophir for his construction projects.

Though this psalm is primarily about the king, it also offers prophetic information about the Messiah, Jesus Christ (Psalm 45:6–7; Hebrews 1:8–9). Christ’s relationship to His church and His relationship to Israel as Messiah are often depicted using wedding terminology (Isaiah 54:5; Hosea 2:19; John 3:29; Revelation 21:9; 22:17). Matthew 25:1–12 relates the story of five foolish virgins and five wise virgins who waited at night for the arrival of the bridegroom. The foolish virgins’ lamps were running out of oil, but the five wise virgins carried enough oil to keep their lamps lit. When the bridegroom arrived, the five wise virgins accompanied him to the marriage feast. When Jesus arrives for the marriage feast, He expects His people to be ready and waiting.

Verse 10. Hear, O daughter, and consider, and incline your ear:forget your people and your father ‘s house,

The psalmist challenges the prospective bride of the king (Psalm 45:1, 9) to “forget” her people and her father’s house. This does not mean to erase them from her memory. Instead, it means to set them aside in favor of her marriage. She was about to begin a new relationship. These words are reminiscent of Genesis 2:24, “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.” Of course, the relationship is the same for the wife. She, too, must leave her father and mother and hold fast to her husband.

What was true for the king’s bride is also true for the Church, Jesus’ bride. Christians should renounce their former love of the world. The apostle John writes: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him” (1 John 2:15). The apostle Paul reported sadly that one of his coworkers had dropped out of missionary work because he loved the world (2 Timothy 4:10). Paul testified that the cross had severed his relationship with the world (Galatians 6:14).

Verse 11. and the king will desire your beauty.Since he is your lord, bow to him.

Scripture often uses marriage terminology to parallel the relationship between Christ and His church (John 3:29; Revelation 21:9; 22:17). This psalm was initially meant for the wedding of a king (Psalm 45:1, 9). However, it also provides prophecies explaining the ministry of the Messiah, Jesus Christ (Psalm 45:6–7; Hebrews 1:8–9). The psalmist tells the king’s bride that the king desires her beauty.

The King of kings, the Lord Jesus, looks upon His bride, the Church, as beautiful. By saving Christians, He has removed the ugliness of sin and made them beautiful. Isaiah 61:3 promises that the Lord gives His people “a beautiful headdress instead of ashes.” Ephesians 5:25–27 explains that Christ gave Himself for the Church to separate her from the world and bring her to Himself. When Jesus comes in the air to take His bride, the Church, to Heaven, she will be “without spot or wrinkle or any such thing, that she might be holy and without blemish” (Ephesians 5:27). Today, Christians struggle against sin, but they will be free from sin when Jesus claims His bride (1 John 1:8—2:6; 3:2). Jude 1:24–25 praises God for this reality: “Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.”

Further, the bride is told that she should recognize her husband-king as her lord (1 Peter 3:6; Ephesians 5:21–24, 33). In other words, she should honor him with full devotion (Luke 16:13; Hebrews 12:28; Isaiah 8:13; Revelation 4:11).

Verse 12. The people of Tyre will seek your favor with gifts,the richest of the people.

Tyre was a wealthy city on the coast of the Mediterranean Sea. When David was building his palace, Hiram, King of Tyre, recognized David’s kingly position over Israel by sending gifts to him. Second Samuel 5:11 says, “And Hiram king of Tyre sent messengers to David, and cedar trees, also carpenters and masons who built David a house.” In this psalm, an earthly king is being married (Psalm 45:1, 9). The terminology used allows for a prophetic interpretation: a preview of the ministry of Jesus Christ (Psalm 45:6–7; Hebrews 1:8–9).

At His birth, Jesus received gifts fit for a king from the wise men who traveled from the East in search of the king of the Jews (Matthew 2:1–2, 11). Someday, when Jesus, the Son of David and heir to his throne, resides in the New Jerusalem, the nations will bring their glory and honor into the city (Revelation 21:24–26). Today, it is the privilege of Jesus’ followers to present gifts to Him. Among those gifts are themselves (Romans 12:1–2), thanks (1 Thessalonians 5:18), praise (Hebrews 13:15), obedience to His commands (John 15:1–17), love of others (Matthew 25:40; Galatians 6:9–10; 1 John 6:16–18; James 1:22, 27; 2:14–17), and financial offerings to support the work of ministry and help those in need (1 Corinthians 9:14; 2 Corinthians 8—9; Galatians 6:6).

Some interpreters believe the Hebrew of this verse should indicate that a “daughter,” likely intending to be representative of the “people” or the nation in a diplomatic sense, of Tyre will approach the newly married couple with a present. Another view is that the people of Tyre will continue to honor the king of Israel with trade and gifts. Others suggest there might be a minor error in copies of the manuscript, slightly blurring the intended meaning.

Verse 13. All glorious is the princess in her chamber, with robes interwoven with gold.

The psalmist describes the king’s bride (Psalm 45:1) as she enters the king’s presence. She wears an embroidered gown that is interwoven with gold. Gold represents value and purity. An especially valued type of gold was mentioned earlier in this psalm (Psalm 45:9). The wedding of a king inspired this passage, and it also reflects the Bible’s frequent use of wedding imagery to explain Christ’s relationship to the church (John 3:29; Revelation 21:9; 22:17).

The King of kings, Jesus, valued His bride, the Church, so much that He died to redeem her (Ephesians 5:24–27). He esteemed her salvation more valuable than the whole world (Mark 8:36). The apostle Peter declares in 1 Peter 1:18–19: “knowing that you were not ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver and gold, but with the precious blood of Christ…” Also, Jesus has bestowed on the members of His Church the righteousness of God (2 Corinthians 5:21), and Peter explains that by obeying the truth believers have purified their souls (1 Peter 1:22). When Jesus takes His bride from the earth, she will be characterized by “splendor, without spot or wrinkle or any such thing” (Ephesians 5:27).

Verse 14. In many-colored robes she is led to the king,with her virgin companions following behind her.

Aspects of this psalm serve a dual purpose. In their most immediate use, the words were meant for the wedding of an earthly king (Psalm 45:1, 9). Yet they also include prophecies about Jesus Christ, the Promised One (Psalm 45:6–7; Hebrews 1:8–9). Here, again, there are parallels between the psalmist’s depiction of the wedding party and the events predicted to occur in the end times.

In a prophetic sense, this verse likely anticipates the return of Jesus Christ to earth for the Marriage Supper of the Lamb. Revelation 19:7–8 says, “‘Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure’—for the fine linen is the righteous deeds of the saints.”

If there is a direct parallel to that event in this verse, the bride’s “virgin companions” who follow behind her may be Old Testament believers and tribulation saints who are guests at the Marriage Supper of the Lamb. Jesus said, “I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matthew 8:11). Jesus will come in the air for His bride, the Church, before the tribulation. At the end of the tribulation He will return to earth with His bride and inaugurate His earthly kingdom.

Verse 15. With joy and gladness they are led alongas they enter the palace of the king.

Life with Jesus is joyful. The angel who announced the birth of Jesus to the startled shepherds said, “Fear not, for behold, I bring you good news of great joy that will be for all the people. For unto you is born this day in the city of David a Savior, who is Christ the Lord” (Luke 2:10–11). Jesus promised His followers, “These things I have spoken to you, that my joy may be in you, and that your joy may be full” (John 15:11).

This verse anticipates the joy that the king’s bride and her bridesmaids will experience as they are escorted to the king’s palace for the wedding. The psalm was written for an earthly marriage (Psalm 45:1, 9) but also applies to the ministry of Jesus the Messiah (Psalm 45:6–7; Hebrews 1:8–9).

Life on earth holds many difficult circumstances that may cause Jesus’ followers to grieve, but when they enter His presence, they will experience eternal joy. Jude 1:24 references this joy by saying: “Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy.”

Verse 16. In place of your fathers shall be your sons;you will make them princes in all the earth.

This verse carries the psalmist’s blessing on the king and his queen as they leave the palace. He addresses the king by observing that the king’s forefathers were great, but his descendants will be greater. The king will place them in his kingdom as princes. Because this wedding song (Psalm 45:1, 9) also parallels the ministry of Christ (Psalm 45:6–7; Hebrews 1:8–9), it’s possible to see hints about aspects of the end times.

When Jesus sets up His kingdom on earth, He will grant positions of authority to His faithful servants. In His parable of the talents, Jesus commented that the faithful servant’s master said, “Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master” (Matthew 25:23). Second Timothy 2:12 promises, “If we endure, we will also reign with [Jesus].” Jesus promised the church at Thyatira: “The one who conquers and keeps my works until the end, to him I will give authority over the nations, and he will rule them with a rod of iron” (Revelation 2:26–27).

Verse 17. I will cause your name to be remembered in all generations;therefore nations will praise you forever and ever.

The psalmist wrote for an earthly king’s marriage (Psalm 45:1, 9). However, his words also serve to predict the ministry of the ultimate King, Jesus Christ (Psalm 45:6–7; Hebrews 1:8–9). Poetic exaggeration was—and is—a common trait of songs about love or celebrated rulers (Psalm 45:2–5). So, too, were ancient claims that a king would never be forgotten. The psalmist assures the king that all future generations will praise him.

These words apply ultimately—and much more literally—to the King of kings and Lord of lords (1 Timothy 6:15; Revelation 17:14; 19:16). His people remember Him now in the ordinance of the Lord’s Supper (1 Corinthians 11:23–26), but this is a remembrance of His death. In eternity His redeemed people of all ages will remember not only His death but also His victory over death and His glorious reign. Revelation 5:9–10 records the words of the four living creatures and twenty-four elders in heaven, “Worthy are you [Jesus] to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth.” Thousands of thousands of angels join in (Revelation 5:11–12). The chapter closes with a resounding crescendo of voices—”every creature in heaven and on earth and under the earth and in the sea, and all that is in them”—ascribing blessing and honor and glory to God and the Lamb [Jesus] “forever and ever” (Revelation 5:13). The four living creatures say “Amen,” and the twenty-four elders fall down in worship (Revelation 5:14).

End of Psalm 45

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