PSALM 45:6-7 and its christological contributions to Hebrews

1Human kingship over God's people was sanctioned long before David was anointed king over Israel and God made his promise to David concerning Solomon (2 Samuel 7). See Eugene H. Merrill, Kingdom of Priests: A History of Old Testament Israel (Grand Rapids: Baker, 1987), 189-90, 208-9; Darrell L. Bock, "Covenants in Progressive Dispensationalism," in Three Central Issues in Contemporary Dispensationalism (ed. H. W. Bateman; Grand Rapids: Kregel, 1999),172-77.

2Lyle Eslinger notes that the formula "for my name" is in keeping with what God set down long ago (Deut 12:5, 11, 21; 14:23, 24; 16:2, 11; 26:2). For the political implications of temple building in the ANE and for David/Solomon see Lyle Eslinger, House of God or House of David: The Rhetoric of 2 Samuel 7 (Sheffield: JSOT, 1994), 1-64; Merrill, Kingdom of Priests, 262-67, 273-84, 293-96.

lion L. Berquiest, Judaism in Persia's Shadow: A Social and Historical Approach (Philadelphia: Fortress, 1995); John M. G. Barclay, Jews in the Mediterranean Diaspora: From Alexander to Trajan (323 BCE-117 CE) (Edinburgh: T & T Clark, 1996); Albert I.

Baumgarten, The Floursishing of Jewish Sects in the Maccabean Era: An Interpretation (New York: Brill, 1997), 46, 68-70.

4For Israel's expected restoration see Sir 36:1-15; Tob 13:16-18, 14:5-7; Bar 2:7-10, 3:6-8; 2 Macc 1:10-2:18; 4Q504-506. For the expected restoration of the Davidic line see Sir 47:11, 22; Pss. Sol. 17:4-21; IQS 9:11; 1QSa; 1QSb; 4Q174; 4Q175; 4Q161 [4Qplsa' 710]; 4Q251; 4Q252; 4Q259; 4Q285 [frgs. 5.3-4, 6.2]; 4Q286; 11Q14; 11Q13; Acts 2. Craig A. Evans, "Jesus and the Continuing Exile of Israel," in Jesus and the Restoration of Israel (Downers Grove: InterVarsity, 1999), 77-100.

5N. T. Wright, Jesus and the Victory of God (Philadelphia: Fortress, 1996), 482.

6N. T. Wright, The New Testament and the People of God (Philadelphia: Fortress, 1992), 268-79, 299-301; id., Jesus and the Victory of God, 126-31, 202-9. For a similar perspective, see Scot McKnight, A New Vision for Israel: The Teachings of Jesus in National Context (Grand Rapids: Eerdmans, 1999),15-69.

Although Ahab (ca. 875-853 B.C.), Joram (ca. 849-842 B.C.), and Solomon (ca. 965926 B.C.) are just a few possible monarchs to be considered, Solomon seems to be the most likely referent. First, he had friendly relations with Tyre (cp. 45:12 with 1 Kgs 5:1-12; 9:10-14; 10:11-12). Second, ivory adorned Solomon's palaces (cp. 45:8 with 1 Kgs 10:18; 2 Chr 9:17). Third, the Queen of Sheba recognized him as a king who was just and righteous (cp. 45:7 with 1 Kgs 10:1-10). Fourth, Solomon married foreign women (cp. 45:10 with 1 Kgs 11:1-3; 3:1). Finally, allusions to Nathan's oracle (2 Sam 7:8-16) exist. The Davidic messiah is one who is blessed forever (45:2), one guaranteed a throne as long as he lives (45:6), one anointed by God (45:7), one promised heirs (45:16), and one who will be rid of his enemies (45:5), which suggest that the psalm is written for a Davidic king. So perhaps Psalm 45 is a love song composed for one of King Solomon's many weddings.