The historical context of the psalm appears to be a royal
wedding during the reign of Solomon. A court minstrel is the speaker (v. 1),
who begins by flatting the royal bridegroom with descriptions for one both
human and divine (vv. 209), even calling him “God”: “Your throe, O God [‘elōhîm],
who stands forever” (v. 7, NABRE). . . . [The minstrel] reminds her that her
husband will still be her “lord” (‘ādôn) and therefore worthy of her “worship”
(hištaḥāwāh, v. 11 [12 MT]). . . . The hyperbolic language makes this
psalm difficult to apply to any marriage save that of Christ and the Church
(cf. Eph. 5:21-23), and both Hebrews 1:9 and John 19:39 reflect such an
application. (John S. Bergsma, The Bible and Marriage: The Two Shall Become
One Flesh [A Catholic Biblical Theology of the Sacraments; Grand Rapids,
Mich.: Baker Academic, 2024], 146, 147)
Notice that, while Psa 45, would
receive a complete fulfillment with Jesus, in its original context, the Davidic
king (likely Solomon) is called “God” and receives worship (cf. 1 Chron
29:20), evidencing a very high anthropology in the Old Testament.
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