THE MARRIAGE OF CHRIST AND HIS PEOPLE

Lesson 7

Psalm 45

There are some commentators who do not believe that this Psalm is a Messianic Psalm, but, that it is a song singing the praises of one of the kings of Israel or Judah. However, the language of this Psalm clearly points in a different direction. Things are said here about the bridegroom which cannot be said of any king of the people of God. Things are also said about the bride which cannot be said of any of the queens of Israel. Besides this, it is a beautiful Biblical truth that God or, Christ, is married to the church. We sing of this truth in the versification of this Psalm in our Psalter Hymnal:

O royal bride, give heed And to my words attend; For Christ the King forsake the world And every former friend.

Thy beauty and thy grace Shall then delight the King; He only is thy rightful Lord, To Him thy worship bring.

We believe that the only way in which we can do justice to this Psalm is to see it as describing the true relation of Christ to His church. He is the husband of the church. The church is to revere Him. This is the proper relation between the two. God has so related Himself to His people throughout the ages! He cannot stand it when she does not bring Him the love of her heart, but gives it to others (Hosea). She is assured of his constant and abiding love. He will never leave her and He will never forsake her.

Priority of the Bridegroom – King

This is indeed a love poem. The love of the husband for the bride and the love of the bride for her husband are both emphasized. The author of this Psalm begins to speak immediately of the fact that he is deeply stirred by the subject matter with which he will deal in this poem. One may say that a wedding is “the bride’s party,” but that is not the view of the Psalmist. The bride will have many beautiful and wonderful words said about her, but the writer is the most deeply stirred when he speaks of the bridegroom!

He is central in this Psalm! When the writer begins to speak of the king his “tongue becomes the pen of a ready writer.” His tongue or pen are not equal to the task of describing the beauty or virtues of this king. Only poetry can begin to say the things which must be said concerning this king, but it must then be inspired poetry. Then the words come! Then the pen glides! Then the tongue is eloquent!

He is fairer than other men. We would say “He is most handsome,” the writer says “He is beautiful!” When the author speaks of the grace which is poured into thy lips, he is not speaking, first of all, of the beauty of His lips, but of the gracious words which are uttered by these lips. Because His lips bless and because they speak words of grace, therefore has God blessed Him forever. The bridegroom of the church is the most blessed One. He has received all the favors of God upon Him because He deserves them.

A Note of War

A note is now introduced in the middle of this love song which we would not have expected. Instead of continuing to speak of the love relationship which there is to be between the groom and the bride, and instead of further singing the praises of the beauty of the groom, the.author now speaks in martial tones. Let the bridegroom gird His sword on His thigh and in His majesty may He ride on prosperously! Not only is He beautiful to behold, He is also a hero! No one will be able to withstand Him in the day of the battle. Peoples shall fall under Him. His sharp arrows are shot into the hearts of those who were His enemies. He is the all-conquering hero! As a hero this picture of the bridegroom does have a certain appeal even in this love song. However, there is more. He is not only going out as a soldier to battle, to fight against whatsoever may oppose Him. He is riding on because of truth and meekness and righteousness. He is the One who is fighting (victoriously) for the most noble cause! All men shall bring tribute to Him because of the battles he wages. These battles are, of course, also fought for the benefit of His bride! He gives everything for her. Their “home” shall then be fixed in a place where truth and meekness and righteousness dwell! Thus these seemingly foreign words fit beautifully into this song.

The King Is God

The Psalmist next sings of the bridegroom in such a way that no doubt is left regarding the identity of this groom. He· calls Him “God.” “Thy throne, O God, is forever and ever.” This cannot be said of any of the kings of Israel or Judah. The Christ is clearly meant. His rule, or sceptre, is one of equity. No one will be able to charge this King with unfairness. He loves righteousness and hates wickedness! There has never been a ruler like Him! It is difficult to say whether God rewards Him for this attitude toward righteousness and wickedness, or whether His attitude toward this manner of rule is the result of the anointing of His God. He has been anointed with the oil of gladness (Psalm 133). He has been appointed by God and He has received the qualifications from God. He is the bridegroom—but He is also the King. Never may the bride forget this fact.

The Psalmist now gives a further description of the bridegroom. His clothes smell of the most priceless perfumes, in fact, his clothes are called by the names of these perfumes—myrrh, aloes and cassia. He is described as coming out of his house and that house is an ivory palace. Stringed instrument music is heard as He appears. There is a group of ladies which wait on Him. These are kings’ daughters. This leads the author to speak of the queen, the bride. She is at His side and is adorned with the gold of Ophir. What a majestic picture! Yet, all the emphasis falls on the groom. He is central in this whole episode. He has chosen His bride. She is highly favored that He has chosen her.

Address to the Bride

The author now turns his attention to the bride. Let it also be said in this connection that every item in the descriptions which the Psalmist gives cannot be emphasized—as is also true with parables. But, as he now speaks of the bride he gives her advice. It has been said to the groom from the beginning of time that he is to leave father and mother and cleave to his wife. The bride now receives the advice to do the same thing. She must forget about her own people and about her father’s house. The King, the Groom, will desire her beauty; He is the only one she needs. But, she must also remember that He is her Lord and that He is worthy of her reverence. He is the Head of His wife! This marriage is not a democracy! This Psalm gives the impression that she has also come from nobility, but the groom is much greater than the family from which she came. This is one of the reasons why each item must not be emphasized unduly. The church, the bride of Christ, has not come from nobility.

As the bride leaves her home and her father’s house she will soon discover that this change has not impoverished her. On the contrary, she now receives gifts from Tyre, and the rich among the people will entreat her favor. She will be among the elite in the home of her bridegroom. She has never been treated like this in all of her life. Her life with Him will be all–glorious!

A Radiant Bride

The picture of the Groom was indeed glorious but the picture of the bride too is marvelous. The writer can scarcely find adequate words to describe her beautiful appearance. Her clothing is inwrought with gold. She is here pictured as a king’s daughter. No, the church was not the daughter of a king. But, this groom must not pick a bride from the lower strata of society! He will choose one who is worthy! That is the picture revealed to us in this Psalm. Now she comes to Him and she is radiant. This indeed does not look like one whom He has purchased with His own blood. That will be made clear later in other connections. Here the Psalmist emphasizes the glory of the wedding of the King and His bride. Her garments are inlaid with gold and she comes in embroidered work. She is dressed most beautifully. So she comes to her groom.

Next the Psalmist speaks of her attendants but speaks of them as though they too are there for the Groom. These are virgins. These shall rejoice in the favor shown them that they have a place in this royal wedding. Some have come to all manner of fanciful interpretations as to who these attendants represent. They represent no one in particular! They are mentioned to make the picture complete.

A Family Future

That the bride is to leave her father’s house is again emphasized and it is shown her that this will be of the greatest profit for her. Her children will take the place of her father and brothers. These children shall be princes. They are King’s sons! They shall have the most honored positions. She will then be the queen-mother! What a glorious future awaits this bride! It is not only a great day when she marries her Groom, but all future times will be made glorious by this wedding day! The future of the church is all–glorious! She is the bride of Jesus Christ. Her offspring is a royal nation.

At the close of the Psalm, even though the writer has been speaking of the bride in the immediately preceding verses, he again speaks of the groom. He is the One who will be remembered throughout all generations. His name is famous everywhere and His name shall always be remembered. The peoples will give thanks to Him forever and ever. This cannot be said of the bride. The Kingdom of this Groom shall last forever and therefore will all His subjects render thanks to Him. They owe all things to Him. He is not a King without a Kingdom. He is not only wonderful in the eyes of the bride -all peoples shall give Him thanks.

True, it is in Old Testament language that this Psalmist speaks. However, what a beautiful picture he gives concerning the relationship of the Messiah, the Christ, and His church. The church may never lose sight of her high calling and her destiny. She is so intimately related to the Christ so that we can see that it is a bond which can never be broken.

Questions for discussion:

1. Why is it important to see the relationship of Christ and the church as a marriage relationship? What does this say to the present-day church? 2. Is there a contradiction between the Christ as the loving Groom and the One Who goes forth as a warrior? 3. Even in her relationship to her Groom, the bride is vitally interested in righteousness. Does this seem strange? Does this also say something about the kind of love relationship there is between these two? 4. Why shouldn’t we stress every last item in such a relationship as here pictured? Can this practice lead to ridiculous interpretations? 5. Is the bride (the church) as beautiful as she is here pictured? Or has her beauty already been guaranteed by her relationship to the Groom?    

DAVID’S COMPLAINT OF FALSE FRIENDSHIP

Lesson 5

Psalms 41:9 and 55:12–14

In the Psalms David frequently complains about the difficulties in which he finds himself and about the attitude of his enemies toward him. Sometimes it is difficult to discover just when such a Psalm was written or what the specific conditions were which caused him to write the way he did. There are also Psalms in which he refers to something very specific in his life and we are then able to understand the writer much better. In both Psalms 41 and 55 we see the latter situation. He complains bitterly about all the difficulties which have come into his life and then, in the midst of such a complaint, he speaks of something specific which we can relate to the life of David as it is known to us.

Betrayers, Ahithophel and Judas

The reference which he makes to a special episode in his life also makes these Psalms Messianic. He writes of such things as have not only happened to him, but have also happened to his greater Son. It is quite commonly believed that David is referring to Ahithophel in these two Psalms. Ahithophel has often been called the Judas of the Old Testament. As Judas turned against Jesus Christ, so did Ahithophel turn against king David. Seemingly, on the surface, neither one had good reason. Judas betrays the Christ for 30 pieces of silver into the hands of those who will put Him to death. Ahithophel deserts David in his time of need and casts his lot with Absalom. Judas finally sees that he has “betrayed innocent blood” and hangs himself; Ahithophel sees his counsel spurned and hangs himself.

Past Intimacy

David describes Ahithophel in Psalm 41:9 as “mine own familiar friend, in whom I trusted, who did eat of my bread,” this is the one who “hath lifted up his heel against me.” In Psalm 55 he laments: “For it was not an enemy that reproached me, then I could have borne it: Neither was it he that hated me that did magnify himself against me; Then I would have hid myself from him: But it was thou, a man mine equal, my companion and my familiar friend. We took sweet counsel together; we walked in the house of God with the throng.” Considering this description of the relationship between the two, we can see the more clearly how this betrayal must have cut him to the quick. How could this man turn his back on David and give his highly sought counsel to Absalom? David and he had been far closer than king and advisor. Ahithophel had been a guest in David’s house. They communed and they worshipped together!

Reasons

Judas Iscariot is the only one recorded in sacred history who committed a greater crime than Ahithophel. He was with Jesus for three and a half years. He had seen the mighty works of Christ and had heard His words. He had also been sent out by Jesus to proclaim the gospel. He too came back rejoicing in the power of the gospel. Yet, he betrayed Him! Why? This is a difficult question to answer but there are indications in Scripture which lead us to certain conclusions. Christ did not establish an earthly reign! He was meek! The patriotism of a Judas was not satisfied by the way in which Jesus conducted Himself. If this is the Messiah(?) then He is a disappointment to Judas. Finally, he cannot live in the same world with this Jesus. He betrays Him. Then he cannot live in a world without Jesus—and he commits suicide!

Jesus knew what was in the heart of man. He also knew what was in the heart of Judas. He knew who should betray Him. He wrestled a whole night in prayer before He chose the twelve. He must have agonized over the name of Judas! He deliberately chose him. He gave satan every advantage.

But, David did not know what was in the heart of another man. That is the reason why he is so bitterly disappointed in Ahithophel. He had full confidence in this advisor. They were the closest friends! How could he go to Absalom who was seeking his father’s downfall? Therefore David laments the way he does in these two Psalms. He cannot understand it!

A Clue to Ahithophel’s Behavior

Why did Ahithophel desert David? From the historical account there is nothing which would give us any indication that he had reason to prefer Absalom to David. But, there is more in the Old Testament than the historical accounts. There are also the geneologies which we often skip because the reading of them does not seem to be very “edifying.” However, here may well lie the key to the understanding of this fall out between David and Ahithophel. We must realize that Ahithophel does not turn against David for little reason. No, he is ready to lay down his life for it—and does. Why does this man feel so strongly against his old friend? According to the geneology found in II Samuel 23:34, this Ahithophel was the father of Eliam. In II Samuel 11:3 we read that Bathsheba was the daughter of Eliam. If this is the same Eliam mentioned in II Samuel 23, then Ahithophel was the grandfather of Bathsheba. David had simply taken this young woman for his wife. He was guilty of adultery. He had her husband killed to cover his own crime. This grandfather sees this and turns against king David with all his soul. This is understandable! How can he sit in the councils of this man who has done such an evil deed to his own flesh and blood? David may think that all things should be as they have been before, but, Ahithophel hates him! K. Schilder, who has written a matchless work on the passion of our Lord, believes this to be the proper interpretation too. T hen we can also understand the specific advice Ahithophel gives to Absalom in II Samuel 16:20ff. David has been guilty of the vilest sin against the house of Ahithophel; let Absalom now repay his own father in kind. Despite the fact that Ahithophel has abundant reason for turning against David, David does not see it, and cries out his bitter disappointment. He complains of false friendship! Ahithophel may complain of David’s hypocrisy!

Similarities and Difficulties

This is a Messianic Psalm, not because it speaks directly of the Christ, but because it speaks of those things which have also occurred in the life of the Christ. Jesus may use these words of David in the truest sense of the word. He may indeed complain of false friendship. Judas betrays Him—and he had no reason to do so! David never seemed to realize that he had wounded his old friend sorely in his sin against Bathsheba. He didn’t hate me before, he says. He was not an enemy. David would have avoided him if he had thought that this Ahithophel had something against him. Jesus Christ chooses the man who will betray Him. It is true that the deeds of an Ahithophel cannot be condoned. They stand condemned. The end of his life bears witness to it. But, his deeds are understandable! Judas’ deeds stand condemned, the end of his life bears witness to it, and his deeds remain a conundrum for believer and unbeliever. How dare he betray the Son of man with a kiss? His name goes down in infamy. But, let Israel learn from the Psalms it sings t hat David’s Ahithophel will surface in the person of Judas Iscariot! When Christ makes it known that someone will betray Him into the hands of those who seek His life, the disciples ask “Is it I, Lord?” They cannot believe that anyone will stoop so low. Well, they have done it throughout history and will do it to the end of time.

David is more afraid of the counsel of Ahithophel in the house of Absalom than he is of the armies which may rally around his son. Ahithophel’s counsel is as though one would ask of the oracles of God! He prays that the counsel of Ahithophel may be put to nought. He does his best to confound his advice by sending another of his councilors to Absalom to fool Absalom. Ahithophel’s advice was put to nought. Absalom refused his counsel! Judas also knows the ways of Jesus Christ better than any of His enemies. He will point Him out to them in the darkness of the garden. His advice was not put to nought! David wins on the field of battle. Absalom is slain and Ahithophel hangs himself. Jesus Christ is taken prisoner and is crucified. Only Judas hangs himself.

At the conclusion of his description of the false friendship of Ahithophel in Psalm 55, David prays for the destruction of the man who would do this to him. “Let death come suddenly upon them, let them go down alive into Sheol.” Jesus does not pray that way. It is true that this Judas is the son of perdition. He is the only one who has been snatched out of His hand, but, when He is reviled He does not revile in return. David does. Again, this is understandable, but it is a very dangerous exercise. In the first place, vengeance belongs to the Lord—He will repay. Secondly, it is not only Ahithophel who is involved—Absalom too is now his enemy! Later he will lament most bitterly about the death of Absalom, but he has prayed for it!

The Incomparable Messiah

David has sung beautiful songs and he rises to the heights when he sings of the Messiah who is to come. David has a strong faith so that he is the man after God’s own heart. But, the One about whom he sings is so infinitely much greater than David—there is no comparison. David’s experiences are for the education of all the following generations, but the experiences of Jesus Christ, while He was here on earth, are unique. David suffered greatly from the betrayal of Ahithophel but it cannot be compared to the suffering of the Man of Sorrows in the betrayal ofJudas Iscariot.

How great the Christ of God appears already in prophecy. How much greater He appears when He comes on the scene in the fulness of time. Truly, a greater than David is here!

Questions for discussion:

1. Why did Jesus betray Christ? 2. Why did David fear the presence of Ahithophel with Absalom? 3. Did Ahithophel have good reason for turning against David? 4. Are the geneologies of Scripture of much benefit? Does your answer to this question have anything to say about infallibility? 5. How could David be so “naive” as to believe that there was nothing between him and Ahithophel? 6. Can praying become dangerous? Is David’s prayer for vengeance dangerous?