Loveliness of Christ, Video preaching

The loveliness of Christ, Pt3

Scripture: Psalm 45:3-8

Sermon notes 

The loveliness of Christ #3: The  beauty of the King, Pt1

There is in this Psalm a detailed consideration of the loveliness of the God-man, God’s anointed One.

In v2 the Psalmist considers the beauty of the Saviour’s gracious words—the gospel words that convey eternal blessing to those who hear and believe them.

There is a different perspective of the Saviour’s loveliness presented in the section v3-8. It is the beauty of the King, but especially of the King who is coming to judge His enemies and reign. There is a juxtaposition of grace and wrath; gospel grace and a day of royal vengeance. Cp Is 61:2, Luke 4:18-22.

There is, however, no jarring conflict between there two aspects of Christ’s beauty in the eye of the believer. In considering the sword wielded by the King in v3-8, he is  not considering a blemish, but an integral part of Christ’s beauty. Cp 2 Thess 1:7-10.

The section begins with a prophetic prayer, v3-4, for the Saviour to take His sword and come in power and glory. It is a prayer that touches on an important chronological point of God’s purpose—the moment the Saviour rises to claim His kingdom and returns to earth. Cp Dan 7:13-14, Rev 19:11ff.

I  IT IS A PRAYER FOR CHRIST TO COME AS KING.

It is the longing of the Christian that the Saviour will come that we may see this aspect of His beauty. Such a prayer is always appropriate but will be especially be the theme of God’s people in the last days. Even so, come Lord Jesus….

  1. The title he gives. He uses a word here that denotes a powerful champion. It is used often to speak of one who takes a leading role in battle—a mighty man, valiant man. He is viewing the Saviour as a man of war, the commander of the armies of God.
  2. His power in war is symbolized by a sword. The sword is a lethal weapon. The Hebrew term comes from the verb ‘to desolate, destroy’. It is to be noted that the Psalmist prays for this to be girded on. The implication is obvious: for a time the destructive power that is now being considered has been restrained! But the time for restraint is at an end. Cp Is 42:19, John 3:17, Luke 9:56, Rev 11:17, Is 34:1-8, 42:1-4.
  3. He comes in glory and majesty. These aspects of Christ’s person are only seen by faith at this time. The day of His return will manifest them visibly to the eyes of all men. Cp Is 33:17, Rev 19:11-16.
  4. An unstoppable royal procession. Ride prosperously employs a term that indicates an irresistible progress—like a flood in full spate. The Psalmist is contemplating the day when King Jesus irresistibly overwhelms His enemies. The complete victory of Christ will be ushered in on that day and is a vital aspect of His beauty in saints’ eyes.

II  A THREE-FOLD MOTIVATION URGED UPON THE KING.

As he prays the Psalmist presses three arguments for the King to come and reveal His royal beauty. In themselves they become a further analysis of the beauty he sees in the King. These arguments touch on the beauty of the King’s character.

  1. Because of truth. Ultimately this relates to the word of God itself, John 17:7. Christ has said that He will come again as King and the Psalmist pleads that revealed truth here. To maintain the integrity of Divine truth the King must appear in glory. It is an aspect of the beauty/loveliness of Christ that His word is truth. He cannot lie! Cp John 14:1-3.
  2. Because of meekness. Meekness is the grace of submission. There is an appeal here to recognize the character of the saints—those in submission to the gospel purposes of God. Cp Ps 149:4, Is 11:4. The King must recognize the meek and arise to defend their interests! Cp Matt 5:5, Zeph 2:3. It is a feature of His beauty that the King of Kings allies Himself with those who are nothing in their own eyes.
  3. Because of righteousness. Justice will bring this royal display at the end of the age. The King is perfectly and inflexibly just and is beautiful to the saints for being so. The perfect justice of God is part of Jesus’ loveliness in the eyes of the saved. Cp Rom 3:26, 1 John 1:9. The Christian delights in justice as defined by the Divine nature/character.

III   TERRIBLE LESSONS FOR THE SAINTS.

Prayerful consideration of the day of the Lord must be Biblically informed.

  1. The day of the King will be a terrible day. Fearful events will occur. Cp Luke 21:25-27, Heb 10:31.
  2. A day of learning. The day of the Lord will be a day of instruction. Things about the character and person of God will be revealed that were largely unknown—though not strange in the light of what has been revealed through the Scriptures. Cp 46:8-10.
  3. The language indicates that it is the people of God who learn terrible things. King Jesus teaches terrible things in that day in the power of His right hand. There will be a new degree of fear of God instilled in the hearts of men on that day. He is said here to teach Himself! I believe that here we have an instance of His people viewed in Him. They are the ones who need to learn more of His royal power and beauty. They are viewed in their standing as the redeemed—one with Him, safe in Him in the day of wrath. There is profoundly beautiful truth here. When King Jesus comes I will be with Him; and more than that I will be in Him. I will learn of His royal beauty from the safe vantage point of my refuge in Him as God’s Messiah.

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