There is no other psalm in the psalter like this one, which was written for the marriage of an Israelite king. We do not know the specific monarch for whose marriage it was originally written, but it was probably preserved to be used in subsequent royal weddings. Royal psalms, like this, were ready at hand for Christians to make application to Christ. Verses six and seven of this psalm are so employed in Hebrews 1:8-9, and Christians have found Messianic implications elswehere in the psalm, though there are no other New Testament citations. The lovely hymn, “Out of the Ivory Palaces,” is based on verse eight.
The real center of the psalm is God.
The real center of the psalm, as with most royal psalms, is God. He blesses the groom in various ways (verses 2, 6, 7, 17). Any Israelite king held his office as under-sovereign to God, and God’s rulership extended to all aspects of the king’s life, including his wedding. Modern readers are called by this psalm to truly grant God’s Lordship over every aspect of their lives.
Though the king’s wedding is in the foreground, an important background theme of the psalm is to describe the nature of the ideal ruler. Thus by implication the psalm also shows the benefits to a country when it is ruled by such a king.
In the first verse the author introduces the poem. Verses two through nine describe the royal groom, and verses nine through fifteen depict the queen-bride. The final two verses (16, 17) are a blessing on the couple.
These verses are replete with translational puzzles, some of which will be noted as we proceed through the text.
The poet is thoroughly delighted to celebrate this wedding in verse. It is likely these words were first in oral form, hence the writer’s reference to his tongue. He eagerly salutes his monarch in these words.
We must understand that occasions such as this psalm celebrates were sometimes given to complimentary exaggeration. The king was handsome and gracious in speech. No doubt this was true in some instances, but the language would still be employed in cases where the king ought to have these qualities. It was because of these characteristics that God blessed the regent. “Therefore,” here and in the last verse, forms a sort of parenthesis around the psalm.
The king is described as a great warrior, which would be appropriate if the marriage was a union of state. The bride’s people are reassured of the prowess of her new husband. As a warrior the king espouses the noblest causes—truth and right. He is not a bloodthirsty fighter, bent on conquest, but contends for principle, In defending truth and right, he pursues those virtues reflective of the nature of God. The RSV emends the second line of verse four, thus relegating the Hebrew “meekness” to the footnote. Other translations keep the original reading, adding a third quality (meekness or humility) to the truth and right for which the king contends.
Verse six offers the major problem in interpreting this psalm. The Hebrew structure is unusual, and, if taken literally, would seem to indicate the throne was God’s throne. This has led to various renderings, as the RSV footnote indicates. It is clear from the next verse that, despite the difficult syntax, it is the king’s throne about which the verse speaks. Most translations agree in the sense that God has granted and established the king’s throne. This monarch rules by divine fiat, and his responsibilities draw their nature from his relation to God.
In addition to the qualities already indicated, the king will rule with equity (fair dealing). Verse seven adds the love of righteousness and hatred of wickedness to the list. In the history of the world there have been myriads of rulers, but none was called to a higher standard than Israel’s monarch.
In the latter part of verse seven attention moves to the king’s appearance. “Oil of gladness” could be a more general term to depict God’s blessing, but may also indicate anointing for the wedding.
Verse seven is quoted in Hebrews 1:8, and applied to Christ.
Lovely perfumes spread their fragrance around the king. Ivory palaces probably refer to ivory inlays. These descriptions of the wedding are altogether delightful.
The queen is introduced, and we first learn that the psalm describes a wedding. The exact identification of “daughters of kings” is unclear. Were they part of the royal harem? That concept, exceedingly strange to modern thought, would not have been shocking in ancient Israel. But we cannot know for sure if this was the case.
The queen is advised to devote herself to her groom. These words seem to have been spoken by some important personage in the wedding ceremony. If this were a wedding to seal a political alliance, these words would be especially appropriate. We remember that foreign wives could be a bad influence (cf. Solomon and Ahab).
“People of Tyre” is literally “daughter of Tyre.” The word is translated “people” because it would seem unusual for the bride to give gifts, but not for the people to do so. Why Tyre? Was she a Tyrian princess, or was Tyre chosen as typical of surrounding nations honoring the couple?
The festive procession makes its way to the king’s palace. In a manner similar to contemporary reports of weddings, the bride’s attire is described—gold and many colored robes. The virgin companions may have been unmarried friends of the bride. Was there some special significance in the fact they were virgins? Since this psalm may have been employed at numerous weddings that may have been the case, but we cannot say with certainty.
The final stanza is addressed to the king. The pronouns are masculine, though this is not clear from the RSV translation. These words may have been a blessing from a representative of the Lord (priest or prophet?). Or they may be the “best wishes” of the poet. In the former case the progeny of the union would cause the king’s name to be celebrated through the generations. In the latter case the psalm itself would preserve the memory.
Title: "A Royal Wedding"
Author: Dr. Tony Ash
Publication Date: February 17, 2002
A Royal Wedding
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