Expositions of Holy Scripture: Psalms Part 20

II. We pa.s.s from the person of the King, in the next place, to His warfare.

The Psalmist breaks out in a burst of invocation, calling upon the King to array Himself in His weapons of warfare, and then in broken clauses vividly pictures the conflict. The Invocation runs thus: 'Gird on thy sword upon thy thigh, O mighty hero! gird on thy glory and thy majesty, and ride on prosperously on behalf (or, in the cause) of truth and meekness and righteousness.' The King, then, is the perfection of warrior strength as well as of beauty and gentleness--a combination of qualities that speaks of old days when kings _were_ kings, and reminds us of many a figure in ancient song, as well as of a Saul and a David in Jewish history.

The singer calls upon Him to bind on His side His glittering sword, and to put on, as His armour, 'glory and majesty.' These two words, in the usage of the psalms, belong to Divinity, and they are applied to the monarch here as being the earthly representative of the divine supremacy, on whom there falls some reflection of the glory and the majesty of which He is the vice-regent and representative. Thus arrayed, with His weapon by His side and glittering armour on His limbs, He is called upon to mount His chariot or His warhorse and ride forth.

But for what? 'On behalf of truth, meekness, righteousness.' If He be a warrior, these are the purposes for which the true King of men must draw His sword, and these only. No vulgar ambition or cruel l.u.s.t of conquest, earth-hunger, or 'glory' actuates Him. Nothing but the spread through the world of the gracious beauties which are His own can be the end of the King's warfare. He fights for truth; He fights--strange paradox--for meekness; He fights for righteousness. And He not only fights _for_ them, but _with_ them, for they are His own, and by _reason_ of them He 'rides prosperously,' as well as 'rides prosperously' in order to establish them.

In two or three swift touches the Psalmist next paints the tumult and hurry of the fight. 'Thy right hand shall teach Thee terrible things.'

There are no armies or allies, none to stand beside Him. The one mighty figure of the Kingly Warrior stands forth, as in the a.s.syrian sculptures of conquerors, erect and solitary in His chariot, cras.h.i.+ng through the ranks of the enemy, and owing victory to His own strong arm alone.

Then follow three short, abrupt clauses, which, in their hurry and fragmentary character, reflect the confusion and swiftness of battle.

'Thine arrows are sharp.... The people fall under Thee.' ... 'In the heart of the King's enemies.' The Psalmist sees the bright arrow on the string; it flies; he looks--the plain is strewed with prostrate forms, the King's arrow in the heart of each.

Put side by side with that this picture:--A rocky road; a great city s.h.i.+ning in the morning sunlight across a narrow valley; a crowd of shouting peasants waving palm branches in their rustic hands; in the centre the meek carpenter's Son, sitting upon the poor robes which alone draped the a.s.s's colt, the tears upon His cheeks, and His lamenting heard above the Hosannahs, as He looked across the glen and said, 'If thou hadst known the things that belong to thy peace!' That is the fulfilment, or part of the fulfilment, of this prophecy. The slow-pacing, peaceful beast and the meek, weeping Christ are the reality of the vision which, in such strangely contrasted and yet true form, floated before the prophetic eye of this ancient singer, for Christ's humiliation is His majesty, and His sharpest weapon is His all-penetrating love, and His cross is His chariot of victory and throne of dominion.

But not only in His earthly life of meek suffering does Christ fight as a King, but all through the ages the world-wide conflict for truth and meekness and righteousness is His conflict; and wherever that is being waged, the power which wages it is His, and the help which is done upon earth He doeth it all Himself. True, He has His army, willing in the day of His power, and clad in priestly purity and armour of light, but all their strength, courage, and victory are from Him; and when they fight and conquer, it is not they, but He in them who struggles and overcomes.

We have a better hope than that built on 'a stream of tendency that makes for righteousness.' We know a Christ crucified and crowned, who fights for it, and what He fights for will hold the field.

This prophecy of our psalm is not exhausted yet. I have set side by side with it one picture--the Christ on the a.s.s's colt. Put side by side with it this other. 'I beheld the heaven opened; and lo! a white horse. And He that sat upon him was called Faithful and True; and in righteousness He doth judge and make war.' The psalm waits for its completion still, and shall be fulfilled on that day of the true marriage supper of the Lamb, when the festivities of the marriage chamber shall be preceded by the last battle and crowning victory of the King of kings, the Conqueror of the world.

III. Lastly, we have the royalty of the King.

'Thy throne, O G.o.d! is for ever and ever.' This is not the place nor time to enter on the discussion of the difficulties of these words. I must run the risk of appearing to state confident opinions without a.s.signing reasons, when I venture to say that the translation in the Authorised Version is the natural one. I do not say that others have been adopted by reason of doctrinal prepossessions; I know nothing about that; but I do say that they are not by any means so natural a translation as that which stands before us. What it may mean is another matter; but the plain rendering of the words, I venture to a.s.sert, is what our English Bible makes it--'Thy throne, O G.o.d! is for ever and ever.'

Then it is to be remembered that, throughout the Old Testament, we have occasional instances of the use of that great and solemn designation in reference to persons in such place and authority as that they are representatives of G.o.d. So kings and judges and lawyers and the like are spoken of more than once. Therefore there is not, in the language, translated as in our English Bible, necessarily the implication of the unique divinity of the persons so addressed. But I take it that this is an instance in which the prophet was 'wiser than he knew,' and in which you and I understand him better than he understood himself, and know what G.o.d, who spoke through him, meant, whatsoever the prophet, through whom He spoke, did mean. That is to say, I take the words before us as directly referring to Jesus Christ, and as directly declaring the divinity of His person, and therefore the eternity of His kingdom.

We live in days when that perpetual sovereignty is being questioned. In a revolutionary time like this it is well for Christian people, seeing so many venerable things going, to tighten their grasp upon the conviction that, whatever goes, Christ's kingdom will not go; and that, whatever may be shaken by any storms, the foundation of His Throne stands fast. For our personal lives, and for the great hopes of the future beyond the grave, it is all-important that we should grasp, as an elementary conviction of our faith, the belief in the perpetual rule of that Saviour whose rule is life and peace. In the great mosque of Damascus, which was a Christian church once, there may still be read, deeply cut in the stone, high above the pavement where now Mohammedans bow, these words, 'Thy kingdom, O Christ! is an everlasting kingdom.' It is true, and it shall yet be known that He is for ever and ever the Monarch of the world.

Then, again, this royalty is a royalty of righteousness. 'The sceptre of Thy kingdom is a right sceptre. Thou lovest righteousness and hatest wickedness.' His rule is no arbitrary sway, His rod is no rod of iron and tyrannical oppression, His own personal character is righteousness.

Righteousness is the very life-blood and animating principle of His rule. He loves righteousness, and, therefore, puts His broad s.h.i.+eld of protection over all who love it and seek after it. He hates wickedness, and therefore He wars against it wherever it is, and seeks to draw men out of it. And thus His kingdom is the hope of the world.

And, lastly, this dominion of perennial righteousness is the dominion of unparalleled gladness. 'Therefore G.o.d, even Thy G.o.d, hath anointed Thee with the oil of joy above Thy fellows.' Set side by side with that the other words, 'A Man of sorrows and acquainted with grief.' And remember how, near the very darkest hour of the Lord's earthly experiences, He said:--'These things have I spoken unto you that My joy may remain in you, and that your joy may be full.' Christ's gladness flowed from Christ's righteousness. Because His pure humanity was ever in touch with G.o.d, and in conscious obedience to Him, therefore, though darkness was around, there was light within. He was 'sorrowful, yet always rejoicing,' and the saddest of men was likewise the gladdest, and possessed 'the oil of joy above His fellows.'

Brother! that kingdom is offered to us; partic.i.p.ation in that joy of our Lord may belong to each of us. He rules that He may make us like Himself, lovers of righteousness, and so, like Himself, possessors of unfading joy. Make Him your King, let His arrow reach your heart, bow in submission to His power, take for your very life His words of graciousness, lovingly gaze upon His beauty till some reflection of it shall s.h.i.+ne from you, fight by His side with strength drawn from Him alone, own and adore Him as the enthroned G.o.d-man, Jesus Christ, the Son of G.o.d. Crown Him with the many crowns of supreme trust, heart-whole love, and glad obedience. So shall you be honoured to share in His warfare and triumph. So shall you have a throne close to His and eternal as it. So shall His sceptre be graciously stretched out to you to give you access with boldness to the presence-chamber of the King. So shall He give you too, 'the oil of joy for mourning,' even in the 'valley of weeping,' and the fulness of His gladness for evermore, when He sets you at His right hand.

THE PORTRAIT OF THE BRIDE

'Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; 11. So shall the King desire thy beauty: for He is thy Lord; and wors.h.i.+p thou Him. 12. And the daughter of Tyre shall be there with a gift; even the rich among the people shall entreat thy favour. 13. The King's daughter within the palace is all glorious: her clothing is inwrought with gold. 14.

She shall be led unto the King in broidered work: the virgins, her companions, that follow her shall be brought unto thee. 15. With gladness and rejoicing shall they be led; they shall enter into the King's palace.'--PSALM xlv. 10-15 (R.V.).

The relation between G.o.d and Israel is constantly represented in the Old Testament under the emblem of a marriage. The tenderest promises of protection and the sharpest rebukes of unfaithfulness are based upon this foundation. 'Thy Maker is thy Husband'; or, 'I am married unto thee, saith the Lord.' The emblem is transferred in the New Testament to Christ and His Church. Beginning with John the Baptist's designation of Him as the Bridegroom, it reappears in many of our Lord's sayings and parables, is frequent in the writings of the Apostle Paul, and reaches its height of poetic splendour and terror in that magnificent description in Revelation of 'the Bride, the Lamb's wife,' and 'the marriage supper of the Lamb.'

Seeing, then, the continual occurrence of this metaphor, it is unnatural and almost impossible to deny its presence in this psalm. In a former sermon I have directed attention to the earlier portion of it, which presents us, in its portraiture of the King, a shadowy and prophetic outline of Jesus Christ. I desire, in a similar fas.h.i.+on, to deal now with the latter portion, which, in its portrait of the bride, presents us with truths having their real fulfilment in the Church collectively and in the individual soul.

Of course, inasmuch as the consort of a Jewish monarch was not an incarnate prophecy as her husband was, the transference of the historical features of this wedding-song to a spiritual purpose is not so satisfactory, or easy, in the latter part as in the former. There is a thicker rind of prose fact, as it were, to cut through, and certain of the features cannot be applied to the relation between Christ and His Church without undue violence. But, whilst we admit that, it is also clear that the main, broad outlines of this picture do require as well as permit its higher application. Therefore I turn to them to try to bring out what they teach us so eloquently and vividly of Christ's gifts to, and requirements from, the souls that are wedded to Him.

I. Now the first point is this--the all-surrendering Love that must mark the Bride.

The language of the tenth verse is the voice of prophecy or inspiration; speaking words of fatherly counsel to the princess--'Forget also thine own people and thy father's house.' Historically I suppose it points to the foreign birth of the queen, who is called upon to abandon all old ties, and to give herself with wholehearted consecration to her new duties and relations.

In all real wedded life, as those who have tasted it know, there comes, by sweet necessity, the subordination, in the presence of a purer and more absorbing love, brought close by a will itself ablaze with the sacred glow.

Therefore, while giving all due honour to other forms of Christian opposition to the prevailing unbelief, I urge the cultivation of a quickened spiritual life as by far the most potent. Does not history bear me out in that view? What, for instance, was it that finished the infidelity of the eighteenth century? Whether had Butler's _a.n.a.logy_ or Charles Wesley's hymns, Paley's _Evidences_ or Whitefield's sermons, most to do with it? A languid Church breeds unbelief as surely as a decaying oak does fungus. In a condition of depressed vitality, the seeds of disease, which a full vigour would shake off, are fatal. Raise the temperature, and you kill the insect germs. A warmer tone of spiritual life would change the atmosphere which unbelief needs for its growth. It belongs to the fauna of the glacial epoch, and when the rigours of that wintry time begin to melt, and warmer days to set in, the creatures of the ice have to retreat to arctic wildernesses, and leave a land no longer suited for their life. A diffused unbelief, such as we see around us to-day, does not really arise from the logical basis on which it seems to repose. It comes from something much deeper,--a certain habit and set of mind which gives these arguments their force.

For want of a better name, we call it the spirit of the age. It is the result of very subtle and complicated forces, which I do not pretend to a.n.a.lyse. It spreads through society, and forms the congenial soil in which these seeds of evil, as we believe them to be, take root. Does anybody suppose that the growth of popular unbelief is owing to the logical force of certain arguments? It is in the air; a wave of it is pa.s.sing over us. We are in a condition in which it becomes shall drop the toys of earth as easily and naturally as a child will some trinket or plaything, when it stretches out its little hand to get a better gift from its loving mother. Love will sweep the heart clean of its antagonists; and there is no real union between Jesus Christ and us except in the measure in which we joyfully, and not as a reluctant giving up of things that we would much rather keep if we durst, 'count all things but loss for the excellency of the knowledge of Christ Jesus our Lord.'

Have the terms of wedded life changed since my psalm was written? Is there less need now than there used to be that, if we are to possess a heart, we should give a whole heart? And have the terms of Christian living altered since the old days, when He said, 'Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple'? Ah! I fear me that it is no uncharitable judgment to say that the bulk of so-called Christians are playing at being Christians, and have never penetrated into the depths either of the sweet all-sufficiency of the love which they say that they possess, or the constraining necessity that is in it for the surrender of all besides. Many happy husbands and wives, if they would only treat Jesus Christ as they treat one another, would find out a power and a blessedness in the Christian life that they know nothing about at present. 'Daughter! forget thine own people and thy father's house!'

II. Again, the second point here is that which directly follows--the King's love and the Bride's reverence. 'So shall the King greatly desire thy beauty: for He is thy Lord; and wors.h.i.+p thou Him.'

The King is drawn, in the outgoings of His affection, by the sweet trust and perfect love which has surrendered everything for him and happily followed him from the far-off land. And then, in accordance with Oriental ideas, and with His royal rank, the bride is exhorted, in the midst of the utter trust and equality born of love, to remember, 'He is thy Lord, and reverence thou Him.' So, then, here are two thoughts that go, as I take it, very deep into the realities of the Christian life.

The first is that, in simple literal fact, Jesus Christ is affected, in His relation to us, by the completeness of our dependence upon Him, and surrender of all else for Him. We do not believe that half vividly enough. We have surrounded Jesus Christ with a halo of mystery and of remoteness which neither lets us think of Him as being really man or really G.o.d. And I press on you this as a plain fact, no piece of pulpit rhetoric, that His relation to us as Christians hinges upon our surrender to Him. Of course, there is a love with which He pours Himself out over the unworthy and the sinful--blessed be His name!--and the more sinful and the more unworthy, the deeper the tenderness and the more yearning the pity and pathos of invitation which He lavishes upon us.

But that is a different thing from this other, which is that He is pleased or displeased, actually drawn to or repelled from us, in the measure of the completeness and gladness of our surrender of ourselves to Him. That is what Paul means when he says that he labours that 'whether present or absent he may be pleasing to Christ.' And this is the highest and strongest motive that I know for all holy and n.o.ble living, that we shall bring a smile into our Master's face and draw Him nearer to ourselves thereby. '_So_ shall the King greatly desire thy beauty.'

Again, in the measure in which we live out our Christianity, in whole-hearted and thorough surrender, in that measure shall we be _conscious_ of His nearness and feel His love.

There are many Christian people that have only religion enough to make them uncomfortable, only enough to make religion to them a system of regulations, negative and positive, the reasonableness and sweetness of which they but partially apprehend. They must not do _this_ because it is forbidden; they ought to do _that_ because it is commanded. They would much rather do the forbidden thing, and they have no wish to do the commanded thing, and so they live in twilight, and when they come beside a man who really has been walking in the light of Christ's face, the language of his experience, though it be but a transcript of facts, sounds to them all unreal and fanatical. They miss the blessing that is waiting for them, just because they have not really given up themselves.

If by resolute and continual opening of our hearts to Christ's real love and presence, and by consequent casting off of our false and foolish self-dependence, we were to blow away the clouds that come between us and Him, we should feel the suns.h.i.+ne. But as it is, a miserable mult.i.tude of professing Christians 'walk in the darkness, and have no light,' or, at the most, but some wintry suns.h.i.+ne that struggles through the thick mist, and does little more than reveal the barrenness that lies around. Brethren! if you want to be happy Christians, be out-and-out ones; and if you would have your hands and your hearts filled with Christ, empty them of the trash that they grip so closely now.

Then, on the other side, there is the reminder and exhortation: 'He is thy Lord, wors.h.i.+p thou Him.' The beggar-maid that, in the old ballad, married the king, in all her love was filled with reverence; and the ragged, filthy souls, whom Jesus Christ stoops to love, and wash, and make His own, are never to forget, in the highest rapture of their joy, their lowly adoration, nor in the glad familiarity of their loving approach to Him, cease to remember that the test of love is, 'Keep My commandments.'

There are types of emotional and sentimental religion that have a great deal more to say about love than about obedience; that are full of half wholesome apostrophes to a 'dear Lord,' and almost forget the '_Lord_'

in the emphasis which they put on the '_dear_.' And I want you to remember this, as by no means an unnecessary caution, and of especial value in some quarters to-day, that the test of the reality of Christian love is its lowliness, and that all that which indulges in heated emotion, and forgets practical service, is rotten and spurious. Though the King desire her beauty, still, when He stretches out the golden sceptre, Esther must come to Him with lowly guise and a reverent heart.

'He is thy Lord, wors.h.i.+p thou Him.'

III. The next point in this portraiture is the reflected honour and influence of the bride.

There are difficulties about the translation of the 12th verse of our psalm with which I do not need to trouble you. We may take it for our purpose as it stands before us. 'The daughter of Tyre' (representing the wealthy, outside nations) 'shall be there with a gift; even the rich among the people shall entreat thy favour.'

The bride being thus beloved by the King, thus standing by His side, those around recognise her dignity and honour, and draw near to secure her intercession. Translate that out of the emblem into plain words, and it comes to this--if Christian people, and communities of such, are to have influence in the world, they must be thorough-going Christians. If they are, they will get hatred sometimes; but men know honest people and religious people when they see them, and such Christians will win respect and be a power in the world. If Christian men and Christian communities are despised by outsiders, they very generally earn the contempt and deserve it, both from men and from heaven. The true evangelist is Christian character. They that manifestly live with the suns.h.i.+ne of the Lord's love on their faces, and whose hands are plainly clear from worldly and selfish graspings, will have the world recognising the fact and honouring them accordingly. 'The sons of them that afflicted thee shall come bending unto thee, and all they that despised thee shall bow themselves down to the soles of thy feet.' When the Church has cast the world out of its heart, it will conquer the world--and not till then.

IV. The next point in this picture is the fair adornment of the bride.

The language is in part ambiguous; and if this were the place for commenting would require a good deal of comment. But we take it as it stands in our Bible, 'The King's daughter is all glorious within'--not within her nature, but within the innermost recesses of the palace--'her clothing is of wrought gold. She shall be brought unto the King in raiment of needlework.'

It is an easy and well-worn metaphor to talk about people's character as their dress. We speak about the 'habits' of a man, and we use that word to express both his customary manners and his costume. Custom and costume, again, are the same word. So here, without any departure from the well-trodden path of Scriptural emblem, we cannot but see in the glorious apparel the figure of the pure character with which the bride is clothed. The Book of the Revelation dresses her in the fine linen clean and white, which symbolises the l.u.s.trous radiance and snowy purity of righteousness. The psalm describes her dress as partly consisting in garments gleaming with gold, which suggests splendour and glory, and partly in robes of careful and many-coloured embroidery, which suggests the patience with which the slow needle has been worked through the stuff, and the variegated and manifold graces and beauties with which she is adorned.

So, putting all the metaphors together, the true Christian character, which will be ours if we really are the subjects of that divine love, will be l.u.s.trous and snowy as the snows on Hermon, or as was the garment whose whiteness outshone the neighbouring snows when He was 'transfigured before them.' Our characters will be splendid with a splendour far above the tawdry beauties and vulgar conspicuousness of the 'heroic' and worldly ideals, and will be endowed with a purity and harmony of colouring in richly various graces, such as no earthly looms can ever weave.

We are not told here how the garment is attained. It is no part of the purpose of the psalm to tell us that, but it is part of its purpose to insist that there is no marriage between Christ and the soul except that soul be pure, none except it be robed in the beauty of righteousness and the splendour of consecration, and the various gifts of an all-giving Spirit. The man that came into the wedding-feast, with his dirty, every-day clothes on, was turned out as a rude insulter. But what of the queen that should come foully dressed? There would be no place for her amidst its solemnities. You will never stand at the right hand of Christ, unless jour souls here are clothed in the fine linen clean and white, and over it the flas.h.i.+ng wealth and the harmonised splendour of the gold and embroidery of Christlike graces. We know how to get the garment. Faith strips the rags and puts the best robe on us; and effort based upon faith enables us day by day to put off the old man with his deeds and to put on the new man. The bride 'made _herself_ ready,' and 'to her was _granted_ that she should be arrayed in fine linen, clean and white.'

V. Lastly, we have the picture of the homecoming of the bride. 'She shall be brought unto the King.... with gladness and rejoicing shall they be brought; they shall enter into the King's palace.'

The presence of virgin companions waiting on the bride is no more difficult to understand here than it is in Christ's parable of the Ten Virgins. It is a characteristic of all parabolical representation to be elastic, and sometimes to duplicate its emblems for the same thing; and that is the case here. But the main point to be insisted upon is this, that, according to the perspective of Scripture, the life of the Christian Church here on earth is, if I may so say, a betrothal in righteousness and loving-kindness; and that the betrothal waits for its consummation in that great future when the bride shall pa.s.s into the presence of the King. The whole collective body of sinful souls redeemed by His blood, and who know the sweetness of His partially received love, shall be drawn within the curtains of that upper house, and enter into a union with Christ Jesus ineffable, incomprehensible till experienced; and of which the closest union of loving souls on earth is but a dim shadow. 'He that is joined to the Lord is one spirit'; and the reality of our union with Him rises above the emblem of a marriage, as high as spirit rises above flesh.

The psalm stops at the palace-gate. 'Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which G.o.d hath prepared for them that love Him.' But there is a solemn prelude to that completed union and its deep rapture. Before it there comes the last campaign of the conquering King on the white horse, who wars in righteousness. Dear friends! you must choose now whether you will be of the company of the Bride or of the company of the enemy. 'They that were ready went in with Him unto the marriage, and the door was shut.'

Which side of the door do _you_ mean to be on?