Bible Commentaries

DISCOURSE: 618

EXCELLENCE OF CHRIST’S GOVERNMENT

Psalms 72:6-11. He shall come down like rain upon the mown grass; as showers that water the earth. In his days shall the righteous flourish, and abundance of peace so long as the moon endureth. He shall hate dominion also from sea to sea, and from the river unto the ends of the earth. They that dwell in the wilderness shall bow before him, and his enemies shall lick the dust. The kings of Tarshish and of the Isles shall bring presents; the kings of Sheba and Seba shall offer gifts: yea, all kings shall fall down before him: all nations shall serve him.

THE priesthood of Christ is that to which our attention is principally called in the New Testament; the Epistle to the Hebrews being almost exclusively written upon that subject: but in the Old Testament there seems to be a far more studied exhibition of his kingly office. The whole Levitical law indeed typically displayed his priestly character: but the Prophets continually, in the most express terms, declared, that the person, who was to be “a child born and a son given,” should have “the government upon his shoulder [Note: Isaiah 9:6-7.],” and that an universal and everlasting dominion should be committed to him [Note: Daniel 7:13-14.]. The psalm before us is altogether occupied in describing the nature of his government, and the blessings which should result from it. There was doubtless some reference to Solomon, who was the first of the Israelites that was both “a king, and a king’s son [Note: ver. 1.]:” but the language in many parts cannot with any truth or propriety be applied to him: it can relate to none but Him who was greater than Solomon, even to the Messiah, whose glory no words can adequately describe.

The sublime passage which we have selected for our meditation at this time, will lead us to shew,

I. The nature of Christ’s government—

It has generally happened, that those whose power has been most absolute have been most tyrannical in their use of it; and that they have sought rather the aggrandizement of themselves than the good of their subjects. But the administration of Christ, like the influence of the heavens, is,

1. Gently operative—

[“The showers gently descending on the parched ground, or the new-mown grass,” insinuate themselves in a silent and imperceptible manner to the roots, and cause the suspended powers of vegetation to exert themselves with renewed vigour. It is thus that Christ, by his word and Spirit, renovates the soul. He comes not with the sanctions of the law, which, like an impetuous torrent or a desolating tempest, spread terror and dismay: he descends to us rather in mild invitations and gracious promises, which, through the effectual influences of his Spirit, penetrate the recesses of the heart, and give life and vigour to the whole man. When once we are cut down, as it were, and made to feel our need of him, then he pours upon us the riches of his grace, to soften, the hardness of our hearts, and to invigorate the withered faculties of our souls. As it was not by “the wind, the earthquake, or the fire, that God wrought upon Elijah, but by the still small voice,” at the sound of which the prophet “wrapped his face in his mantle [Note: 1 Kings 19:11-13.];” so it is with respect to the secret visits of our Lord. When he is pleased to speak to us in the mild accents of his love, then the heart is dissolved in tenderness and contrition, or sweetly elevated in devout and grateful adorations.]

2. Richly productive—

[The sickly plants, when watered, raise up their drooping heads, and bring forth, each according to its nature, their proper fruits. Thus, in the day of Christ’s descent upon the souls of the “righteous, they flourish:” and “peace,” the first-fruit of the Spirit, “abounds within them.” The image in the text beautifully represents the change which is produced, when “a season of refreshing comes from the presence of the Lord:” the person thus highly favoured “flourishes” like the palm-tree; he becomes as “a tree planted by the rivers of water, that bringeth forth fruit in his season: his leaf does not wither; and whatsoever he doeth, it prospers [Note: Psalms 92:12-13; Psalms 1:3.].” If the sun of persecution arise upon him, it does not now scorch him and destroy his root [Note: Matthew 13:6; Matthew 13:21. with Jeremiah 17:8 and Hosea 14:5-7.], but rather calls into activity his vital energies; and serves only to display with fuller evidence the communications he has received from heaven. Nothing now robs him of his peace. Much as he laments his former iniquities, they no longer disturb his peace, because the guilt of them is washed away in “the fountain opened for sin.” Nor does the prospect of death and judgment appal him, because “he knows in whom he has believed,” and that “there is no condemnation to them that are in Christ Jesus.” His rapturous joys may intermit and subside, but his peace shall continue “as long as the moon endureth.”]

A due consideration of these things will lead us to rejoice in,

II. The extent of his dominion—

Earthly monarchs have vainly imagined themselves possessed of universal empire: but it is to Christ alone that this truly and properly belongs. His dominion extends itself over,

1. The most distant places—

[Solomon’s empire was the most extensive of any that was governed by Jewish kings. It reached from the river Euphrates to the Red Sea; and comprehended all the countries between the Euphrates and the Mediterranean: “it was from sea to sea, and from the river unto the ends of the earth.” But Christ has literally “the utmost ends of the earth for his possession.” His kingdom was speedily erected in every part of the known world: and at this moment there are multitudes in every civilized nation under heaven, yea, amongst barbarians also and savages, who acknowledge him as their supreme Governor, and render the most cheerful obedience to his commands. Already is that prophecy fulfilled, “From the rising of the sun even unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering [Note: Malachi 1:11.].” In this therefore we have a pledge that the knowledge of him “shall yet more extensively prevail, and shall one day cover the earth as the waters cover the sea [Note: Isaiah 11:9 and Zechariah 14:9.].”]

2. The most exalted personages—

[It was said of Solomon, in reference to the fore-mentioned countries, that “all the kings of the earth sought his presence, and brought presents to him; and that he reigned over them [Note: 2 Chronicles 9:23-24; 2 Chronicles 9:26.].” Nominally too, a great multitude of kings are subject unto Christ: but, alas! his real subjects have hitherto been few among them. What Paul complained of in his time has been verified in all succeeding ages to the present day; “Not many wise, not many mighty, not many noble are called [Note: 1 Corinthians 1:26.].” But the time is coming when the most potent monarchs upon earth shall become his willing subjects, and “bow down themselves, and lick the dust before him,” in a humble acknowledgment of their entire dependence on him, and of their unreserved devotion to his will [Note: This seems to be the true meaning of “licking the dust.” Compare Isaiah 49:23.]. “He is Lord of lords, and King of kings:” and if any will not bend to the sceptre of his grace, they shall be broken in pieces with a rod of iron [Note: Psalms 2:9.].]

Infer—

1. The folly of refusing submission to him—

[The word of Jehovah is pledged, that “the kingdoms of the earth shall become the kingdoms of the Lord and of his Christ [Note: Revelation 11:15.]:” vea, the Lord Jesus Christ himself hath “sworn, that unto him every knee shall bow, and every tongue shall swear [Note: Isaiah 45:23.].” To what purpose then shall we hold out against him, when we know what must infallibly be the issue of the contest? He has told us what he will say to his attendants in the last day; “Bring hither those that were mine enemies, which would not that I should reign over them, and slay them before me [Note: Luke 19:27.].” Let us then “be wise” in time: let us “kiss the Son, lest he be angry, and we perish [Note: Psalms 2:10-12.].”]

2. The blessedness of being his faithful subjects—

[It is a rich blessing to live under a mild and equitable government. But no earthly monarch, however well disposed, can render his subjects happy, like the adorable Jesus. He gives us access to him all times, and sheds forth upon us his benign influences, whereby our spirits are revived, and our souls strengthened. What Solomon speaks figuratively in reference to earthly kings, is literally true with respect to him; “In the light of the King’s countenance is life; and his favour is like a cloud of the latter rain [Note: Proverbs 16:15.].” “Happy then art thou, O Israel! Who is like unto thee [Note: Deuteronomy 33:29.]” “Let Israel rejoice in Him that made him, and redeemed him; and let the children of Zion be joyful in their King [Note: Psalms 149:2.].”]

3. What encouragement we have to exert ourselves for the diffusion of the Gospel throughout the world.

[If we look at the state of the world, or at the weakness of the instruments which we employ, we shall despair of producing any great effects. But we have nothing to fear, God has spoken; and he will do it. Who that sees the effect of the sun and showers upon the earth, and the rapid change which takes place, from the desolation? of winter to the verdure of the spring and the fruits of autumn, can doubt the power of the Redeemer’s grace to convert and sanctify all the nations of the world? It shall be done; and perhaps, notwithstanding the present unfavourable appearances, the time for it is not so distant as we may imagine. What has already been effected towards it, has been wrought through the instrumentality of a few ignorant or hostile men: so, in like manner, though there were none amongst us who were not ignorant as the Galilean fishermen, or hostile as Saul, the grace of Christ shall be sufficient, both to raise up instruments and to bless their endeavours. I call upon all of you, then, according to your ability, to be fellow-workers with Christ in this good work, assured, that the events predicted in my text shall certainly be accomplished in God’s appointed time; and that our efforts, whether effectual or not for the end proposed, shall be accepted and recompensed by him, whom we serve, and whose empire we labour to establish [Note: For a Mission Sermon, either to Jews or Gentiles.].]

DISCOURSE: 619

CHRIST’S GOVERNMENT OF HIS CHURCH

Psalms 72:12-15. He shall deliver the needy, when he crieth; the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight. And he shall live; and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised.

THE science of Government is at all times interesting to the human mind. Respecting the different forms of Government, there must of necessity be a great diversity of opinion; but respecting the ends of it there can be but one sentiment in every bosom. The one concern of those in authority should be to promote to the utmost possible extent the welfare and happiness of all who are committed to their charge: and in proportion as this object is pursued, must the existence of Government and the exercise of legitimate authority be numbered amongst the richest blessings bestowed upon mankind. It was from a conviction of this truth that the Queen of Sheba said to Solomon, “Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom. Blessed be the Lord thy God, which delighted in thee, to set thee on the throne of Israel: because the Lord loved Israel for ever, therefore made he thee king, to do judgment and justice [Note: 1 Kings 10:8-9.].” Perhaps in no country, at any period of the world, were these ends of Government so extensively attained as in Israel, under the reign of Solomon. It is in praise of his administration that the psalm before us was penned. Yet are there parts of the psalm which clearly shew that the inspired penman had respect to a greater King than Solomon, even to “Messiah the Prince,” the “King of kings, and Lord of lords.” The reference of the psalm to Him being universally acknowledged, we will draw your attention to the two points which are unfolded in our text; namely,

I. The interest which Christ takes in his people—

The description here given of his people deserves especial notice—

[In the former part of the psalm, they are repeatedly characterized as poor and needy. “He shall judge thy people with righteousness, and thy poor with judgment. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor [Note: ver. 2, 4.].” In the text itself this description is given of them even to tautology: “He shall deliver the needy when he crieth, the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy.” We are not to understand, from hence, that he reigns over no other: though it is certain that over them chiefly he has reigned hitherto [Note: 1 Corinthians 1:26. James 2:5.]: but, as his reign is spiritual, so it is in a spiritual view that his subjects are here described; and, truly, to this description do they all answer: and it is an unspeakable comfort to them that they are so described; for, if they had been designated by any nobler title, thousands of them would, have doubted whether they might dare to number themselves amongst his subjects: but, under the character of the poor and needy, the very least, as well as the greatest of his subjects, can confidently assert their claim to that honour — — —

It is here taken for granted, too, that his people will be exposed to heavy trials from an oppressive and ungodly world. And because the violence of persecution has in great measure ceased in the present day, we are ready to imagine the disposition to oppress them has ceased. But this is by no means the case. The laws of the land protect the godly from that measure of persecution which at different times and under different pretexts has raged against them: but the contempt in which the saints are held, solely and entirely on the ground of their sanctity, clearly shews that the enmity against them has not ceased, but is only restrained by legal enactments, and a more general diffusion of civil and religious liberty. It is still as true as at any period of the world, that “if we were of the world, the world would love its own; but because we are not of the world, but Christ has chosen us out of the world, therefore the world hateth us [Note: John 15:19.].”]

But Jesus will suit his ministration to their necessities—

[If he suffer them to be oppressed for a while, it is only that he may the more visibly and acceptably exert himself in their behalf. Let them only “cry” unto him, and he will shew himself strong in their behalf, and mighty to save. There are but two ways in which any one can gain an unjust dominion over his people; namely, by fraudulent enticement, or by overpowering force. But, though both of these be combined for the bringing of them into bondage, he will interpose for them, and “redeem them both from deceit and violence:” or, if he should permit an oppressor so far to prevail over them as to take away their life, he will vindicate their cause, and make their enemy to feel that “precious is their blood in his sight.” But over “their souls” shall none prevail. Not even their great adversary, though as a subtle serpent he put forth all his devices to beguile them [Note: 2 Corinthians 11:3.], or as a roaring lion he make his utmost efforts to devour them [Note: 1 Peter 5:8.], he shall not be able; for Jesus will effectually preserve them, and not suffer so much as “one of them to be plucked out of his hand [Note: John 10:28.].” As it is his Father’s will, so also is it his, that not one of his little ones should perish [Note: Luke 12:32.]. As for their poverty and helplessness, this shall operate with him rather as an inducement to afford them his succour, than as an obstacle to his gracious interference: indeed, the more they feel their utter dependence upon him, the more readily and effectually will he exert himself in their behalf [Note: 2 Corinthians 12:9.].]

Nor shall they be insensible of his kindness towards them: for the text informs us of,

II. The interest which his people take in him—

In the life of such a king as Solomon, the whole nation is deeply interested. But he, however long he reign, must die at last: but the King of Zion shall live for ever. “He was indeed crucified through weakness; but he liveth by the power of God [Note: 2 Corinthians 13:4.];” yea, “he is alive for evermore [Note: Revelation 1:18.].”

Now, as in earthly governments the people pay tribute to their king, and pray for the prosperity of his kingdom, and take all suitable occasions for displaying their loyalty, whether in a way of private commendation or public address; so the subjects of King Messiah approve themselves worthy of the relation in which they stand to him.

1. They pay him their tribute—

[“The silver and the gold are his:” and though he is able to carry on the affairs of his government without any contribution from man, yet he is pleased to make use of human instruments, and to give his people an opportunity of manifesting their zeal in his service: hence they bring him their willing offerings. As, at his first appearance in the world, the wise men presented to him gold and frankincense and myrrh; so now it is the joy of all his people to contribute, according to their power, to the enlargement and establishment of his kingdom. Gladly do they “give him of the gold of Sheba;” and account it all as of no value, except us it is employed in subserviency to his will, and for the advancement of his glory. The very widow accounts it her honour and her happiness to cast her mite into his treasury; and he accepts it with the same pleasure as the richest contributions of the great and wealthy.]

2. They offer their prayers in his behalf—

[Personally, he needs them not. In this respect he is unlike the kings of the earth. But for the prosperity of his kingdom he enjoins us to pray. One of the first petitions which, in his short and comprehensive prayer, he has taught us to pour forth, is, “Thy kingdom come.” In this sense, “prayer is made for him continually,” by every subject of his kingdom. It is a grief to his people to see so great a part of the world still ignorant of him, and persisting in a rejection of his light and easy yoke: and they long to behold both Jews and Gentiles prostrate at his feet. “They rest not day or night” in calling upon God to take to him his great power and reign among them; yea, they give him no rest, till he shall arise and “subdue all nations to the obedience of faith [Note: Isaiah 62:6-7.].”]

3. They render unto him their devoutest acknowledgments—

[A grateful people cannot but acknowledge with gratitude the blessings which they enjoy under the paternal government of a wise and pious king. But, great as earthly benefits are, they are not to be compared with those which we receive under the government of the Lord Jesus. What protection from enemies, what peaceful quiet, what abundance of all spiritual blessings does the very least and meanest of his subjects enjoy! enjoy, too, as the very result of his care over them, and of his bounty towards them. An earthly prince, however ardent his desires or laborious his efforts, could not drive away distress from his dominions; nor, if it were possible for his subjects, all of them without exception, to have access to him, could he administer to them the relief which they solicited. But Jesus is accessible at all times to every creature in his vast empire; and can both listen to their requests without weariness, and fulfil them without delay. This, too, is a truth, of which every individual among them is sensible; all of them having been deeply oppressed with want, and having carried to him their respective trials, and having received relief at his hands. Every one of them, therefore, “praises him daily,” as the one author of all his blessings, and the one ground of all his hopes [Note: See this done first in general terms, Psalms 145:1-13; and then, for his more particular acts of grace, Psalms 145:14-21 and Psalms 146:1-2; Psalms 146:7-10.].]

Such, then, being the mutual regard subsisting between the Lord Jesus Christ and his people, let me, in conclusion, call you to contemplate,

1. The folly of casting off his yoke—

[He has ascended up on high [Note: If this be a subject for the ascension day, or the sunday after, this hint may be a little amplified.], and is set down on the right hand of God, until all his enemies shall become his footstool [Note: Psalms 110:1.]. And do you suppose that any will be able successfully to hold out against him? No: his arrows shall be very sharp in the hearts of all his enemies; and the stoutest of them all shall lick the dust: yea, “all kings shall fall down before him, all nations shall serve him [Note: ver. 11.].” Let none of you, then, continue in your stoutness of heart; but cast down the weapons of your rebellion, and implore mercy at his hands. Then shall you find, that in the mercy which he exercises, no less than in the justice he administers, “your blood shall be precious in his sight.”]

2. The happiness of his faithful subjects—

[This were great, if we considered only what is spoken respecting them in the text. But their happiness infinitely transcends any thing that earthly monarchs are able to bestow. They are themselves, all of them without exception, made kings, and have a kingdom given unto them by their Lord, similar to that which has been conferred on the Messiah himself by his heavenly Father [Note: Revelation 3:21.]. Hear ye this, ye poor and needy souls! Are ye not amazed, that ye should be “taken, as it were, from a dunghill, and set among princes, and made to inherit a throne of glory [Note: 1 Samuel 2:8.]?” Yet be assured, that this is your portion, if only you approve yourselves faithful to your Lord and King. Yes: “be ye faithful unto death, and you shall, every one of you, inherit a crown of life.”]

DISCOURSE: 620

THE SUCCESS OF THE GOSPEL

Psalms 72:16. There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth.

IN many parts of Scripture the typical sense is more manifest than the literal. It is so in the psalm before us. This psalm is a description of the reign of Solomon, who was the first of the “kings” that was also a “king’s son.” The extent, duration, and happiness of his government are predicted by David his father. But a greater than Solomon is here. There can be no doubt but that the glory of the Messiah’s kingdom is here described. The extent of that is unbounded, and the blessedness of it is eternal. The words of the text, according to their literal meaning, declare the fruitfulness of the land, and the increase of population in the clays of Solomon; but they typically represent the spread of the Gospel under the Christian dispensation, and the multitudes of converts that shall become the subjects of Messiah’s kingdom. They naturally lead us to consider,

I. The representation here given of the preached Gospel—

The Gospel is compared to seed cast upon the earth—

[This is a frequent comparison in the Scriptures; nor can any other be more just. The seed is that from which the whole harvest springs. Weeds will grow of themselves, but corn requires culture; nor can any harvest be expected but in consequence of a patient and laborious attention to the duties of husbandry. Thus it is also with the Gospel. That is the seed from which alone any fruit will arise to God. Men will bring forth all manner of evil fruits without any instruction or advice. But never will they abound in fruits of righteousness unless the seed of divine truth be first sown in their hearts.]

The place whereon this seed is cast is like “the tops of mountains”—

[Vallies are fruitful; but mountains, and especially the mountain-tops, are barren. They rarely have any soil; nor, if they had, would they be proper situations for the sowing of corn. Were any corn to spring up upon them, the storms and tempests would destroy it long before it could arrive at maturity. Such is the world at large, and the heart of every individual in it, barren in itself, and exposed to storms of passion and floods of temptation. And most discouraging is the prospect of that labourer who goes forth to sow his corn in such a soil.

Moreover the mountain-tops were the places where the idols of the heathen deities were worshipped [Note: In reference to this custom, the prophet Isaiah, foretelling the triumph of the Gospel over all false religions, says, “The mountain of the Lord’s House shall be established on the top of the mountains.”]. Thus were they the seat of all superstition and idolatry. What a view does this give us of the place whore the Gospel seed is sown! Yet, alas! it is but too just a representation both of the world, and of the heart of man. Superstition and idolatry abound in every place and every heart. What seed then can be expected ever to flourish in so foul a soil?]

Nor is there more than a mere “handful” of corn sown there—

[If the seed were multiplied in proportion to the badness of the soil, there might still be some little hope of a harvest. But of what use is a mere handful of corn when cast on a surface of such vast extent? What hope could there be that the whole world should be evangelized by twelve poor fishermen? Even at this time, how wide the field, and how few the labourers! Millions of our fellow-creatures never so much as hear the name of Christ; and of those who do, there are, alas! too many who never have the whole counsel of God declared unto them.]

But notwithstanding these discouragements we shall not despair of the success of the Gospel, if we consider,

II. The blessing which God has promised to it—

The prophecy before us declares that the increase of this seed shall be,

1. Strong—

[The woods of “Lebanon” were proverbially grand. Waving their lofty heads, they seemed to defy the storms and tempests. Such was to be the fruit that should spring from the Gospel seed. Weak as com is to withstand a storm, that which was to grow upon the mountain-tops should be firm as the deep-rooted cedars. And has not the event justified the prediction? The powers of earth and hell combined against the infant church, but were not able to crush it. Neither imprisonment nor death could intimidate the disciples of Jesus. Even the weaker sex were enabled to endure the most cruel tortures, and to glory in their tribulations for Jesus’ sake. In every successive age the same holy fortitude has characterized the followers of the Lamb. If any through the fear of man have forsaken the Church, they have only proved thereby that they never truly belonged to it: “they went out from us because they were not of us; for if they had been of us, they would no doubt have continued with us [Note: 1 John 2:19.].” Every true believer has been faithful unto death.]

2. Numerous—

[What more numerous than the piles of grass? Yet such, it was foretold, should be the converts to Christianity. And how was this verified in the apostolic age! Thousands were converted by one single sermon. In a few years the followers of Christ filled, not Judea alone, but also the whole Roman empire. At the reformation too the seed that had long lain under the earth, sprang up and yielded a glorious harvest. But the promised period is vet future, though, we hope, it is hastening on apace. In the latter day “the people of God shall be as the stars of heaven for multitude”. “A little one shall become a thousand, and a small one a strong nation [Note: Isaiah 60:22.]”. Yea, “a nation shall be born in a day”. And “All the ends of the earth shall remember themselves and turn unto the Lord [Note: Psalms 22:27.]”. There still indeed may be seasons when, as in former ages, they shall be mown down by their persecutors; but they shall spring up again like the grass: and the very blood of the martyrs shall be the seed of the church. “The knowledge of the Lord shall surely cover the earth as the waters cover the sea [Note: Habakkuk 2:14.]”.]

This subject may well excite in us,

1. Thankfulness for what is past—

[What a mercy is it, that, when only a handful of corn is sown on the earth, some grains of it should fall on this barren spot! And what a signal mercy if it have sprung up in our hearts! And have we not reason to hope that this is indeed the case? If we cannot boast of multitudes like the piles of grass, are there not sufficient to shew the virtue of the Gospelseed, and the blessing of God upon the sowing of it? Have not some attained a height and stability, and maintained their steadfastness against the united assaults of the world, the flesh, and the devil? Let us then rejoice and be thankful to God for such distinguished blessings. And let us still shew ourselves to have been “planted in the house of the Lord by flourishing in the courts of our God.”]

2. Hope respecting the future—

[The promise of God is sure, and shall be fulfilled in its season. We cannot but grieve when we see the barrenness of the field, and fewness of faithful labourers. But there is nothing impossible with God. He can send forth labourers into his harvest, and give the most abundant success to the seed sown. Yea, he can overrule the most adverse circumstances for the manifestation of his own glory. Let us wait upon him then in prayer, and cry from our inmost souls, “Thy kingdom come.” Let us beg, “That the word of the Lord may have free course and be glorified” throughout the world [Note: 2 Thessalonians 3:1.]. And let us look forward in certain expectation, that the “grain of mustard-seed shall become a great tree [Note: Matthew 13:32.],” and that in due time “All shall know the Lord from the least to the greatest [Note: Jeremiah 31:34.].”]

DISCOURSE: 621

THE PERPETUITY AND EXCELLENCY OF CHRIST’S KINGDOM

Psalms 72:17. His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.

NONE of the Prophets, except Isaiah, have written so copiously and so plainly respecting Christ as David. His prophecies are very frequently referred to in the New Testament; and their accomplishment in Jesus is frequently asserted, incontestably proved, and copiously illustrated. The psalm before us was most probably the last that David penned. It was written at the close of his life, on occasion of Solomon’s coronation. The dying monarch hearing that his son Adonijah had usurped his throne, gave immediate orders that Solomon should be anointed with the holy oil, and placed upon the throne, and be proclaimed king throughout all his dominions; that by this means his oath to Bathsheba, respecting the succession of Solomon, might be fulfilled, and the nation be rescued from the calamities in which a disputed succession might involve it [Note: 1 Kings 1:33-35.]. The psalm begins with a prayer for Solomon, and proceeds to foretell the peace, glory, extent, duration, and happiness of his government. But beyond, a doubt, a greater than Solomon is here: the Messiah himself is manifestly referred to; and the words of our text must be considered as describing his kingdom:

I. Its perpetuity—

[The names, not of the Jewish monarchs only, but also of many heroes of antiquity, have been handed down to us, and probably will be transmitted to the latest generations. But there are several points of view in which the remembrance of Jesus’ name differs widely from that of any other person whatever.

It is transmitted to us in a way of filiation.—Other names come down to us by means of historic records: but that of our blessed Lord “is continued,” or propagated (as the word means) in the same way as the name of a father is continued in his children. Children were born to him by the preaching of his Gospel; and, after him, were called Christians: from that period, others have risen up, in constant succession, to perpetuate his name: nor shall the line ever be broken: “instead of the fathers there shall be children, who shall make his name to be remembered in all generations [Note: Psalms 45:16-17; Psalms 145:4-6.].”

It is heard with the same regard that it ever was.—There was a time when the name of C ζsar or of Alexander made whole nations tremble: but who fears them now? What is their love or their hatred unto us? What is Solomon himself to us? We admire his character; but for his person we have no regard. But it is not thus with the sacred name of jesus. We tremble at it with a holy awe; we love it, as expressing all that is amiable and endearing. We dread his displeasure above all things, and covet his favour more than life itself. And as long as the sun shall continue its course, so long shall the name of Jesus be venerated and adored.

It “endures” in spite of all the endeavours that have been made to blot out the remembrance of it from under heaven.—No sooner was the name of Jesus exalted by the preaching of the Apostles, than the rulers exerted all their power to suppress it: they beat and imprisoned the preachers, and menaced them with yet severer punishment, if they should presume to speak any more in his name [Note: Acts 4:17-18; Acts 5:28; Acts 5:40.]. Thus also, in all subsequent ages, “the potentates of the earth have taken counsel together against the Lord, and against his Anointed, saying, Let us break their bands asunder, and cast away their cords from us [Note: Psalms 2:2.].” What name, like that of Jesus, is proscribed at this day? We may descant upon the virtues of ancient sages; and the more light we can throw upon their characters, the more acceptable we shall be in every company: but let us speak of Jesus, let us set forth his transcendent excellencies, and expatiate upon all the wonders of his love, and we shall excite in our hearers nothing but disgust. But has this confederacy prevailed to banish his name? No; rather, “the more his people have been afflicted, the more they have grown and multiplied:” and however earth and hell may combine their efforts to efface his memory, or diminish his influence, “He who sitteth in the heavens shall laugh at them, and have them in derision [Note: Psalms 2:4.].”]

II. Its excellency—

[The administration of Solomon was attended with great benefit to his people: and such a king as he must be considered as a rich blessing to any nation. But there are many benefits which it is not in the power of any king to communicate. What can a creature do to mitigate our pains, or to rescue us from the dominion of unbridled lusts? It is otherwise with the Lord Jesus: he can impart to his subjects whatever blessings they need, for body or for soul, for time or for eternity. Do we desire the pardon of our sins? We may be “justified freely through his blood [Note: Romans 5:9.].” Do we long for peace of conscience? He has left it to his subjects as a legacy [Note: John 14:27.], and gives them “a peace which passeth all understanding [Note: Philippians 4:7.].” Do we stand in need of strength? “Through him we shall be enabled to do all things [Note: Philippians 4:13.].” Do we extend our desires to all the glory of heaven? “In him we may be saved with an everlasting salvation [Note: Isaiah 45:17.].” It is not ufficient to say that the subjects of Christ’s kingdom may be thus blessed; for they actually are so: there is not one in all his dominions who is not thus highly favoured. If we consult the prophets, they declare this uniformly; and represent them all as saying, “In the Lord have I righteousness and strength [Note: Isaiah 45:24-25.].” If we consult the Apostles, they declare, that every blessing we enjoy is “in him, even in him;” yea, that “in him we are blessed with all spiritual and eternal blessings [Note: Ephesians 1:3-13. where it is repeated at least eight times. Strange that any should overlook this truth.].”]

III. Its universality—

[The greatest monarchs of this world hare had a very limited sway: and many who have been called their subjects have been so rather in name than in reality. But Christ’s dominion shall be strictly and literally universal: “the kingdoms of the world shall become the kingdoms of the Lord and of his Christ [Note: Revelation 11:15.].” Already there are some of all nations who submit to his government. We may go to the most uncultivated parts of the earth, where human nature seems but little elevated above the beasts, and there we shall find some who acknowledge him as their sovereign Lord. But his dominion is certainly at present very limited. There is a time however coming, when “all nations shall call him blessed.” The rich and great shall take upon them his yoke: according as it is said, “All kings shall fall down before him: all nations shall serve him [Note: ver. 10, 11.].” The poor and mean also shall devote themselves to his service, according to that prediction, “Holiness to the Lord shall be written upon the bells of the horses [Note: Zechariah 14:9; Zechariah 14:20-21].” Thus shall “all know the Lord, from the least even to the greatest [Note: Jeremiah 31:34.].” As at this present time all the subjects of his kingdom are blessing and adoring him as the one author of all their happiness, so, at a future period, shall “every knee bow to him, and every tongue confess [Note: Romans 14:11.];” and “the whole earth shall be filled with his glory [Note: ver. 19.].” But it is not till the day of judgment that the full accomplishment of this prophecy shall be seen. Then “a multitude that no man can number, of all nations and kindreds, and people and tongues, shall stand before him, and cry with united voices, Worthy is the Lamb that was slain! Salvation to our God, and to the Lamb for ever [Note: Revelation 5:11-12; Revelation 7:9-10.]!”]

We cannot more profitably improve this subject, than by inquiring,

1. What blessings have we received from Christ?

[If we be indeed subjects of his kingdom, it cannot fail but that we must have received many blessings at his hands. Has he then “blessed us” with the pardon of our sins? Has he filled us with joy and peace in believing? Has he endued us with grace and strength to subdue our spiritual enemies? and transformed us into his own image in righteousness and true holiness? This is the criterion whereby we must judge of our interest in him: for he cannot be a Saviour to us, unless he save us from the dominion, as well as from the guilt, of all our sins.]

2. What is the disposition of our minds towards him?

[Can we possibly be partakers of his benefits, and feel no disposition to “bless his name?” Surely a grateful sense of his goodness must characterise those who are so greatly indebted to him. To those who believe, he is, and must be, precious — — —]

DISCOURSE: 622

PRAISE TO GOD FOR REDEMPTION

Psalms 72:18-19. Blessed be the Lord God, the God of Israel, who only doeth wondrous things: and blessed be His glorious name for ever: and let the whole earth be filled with his glory. Amen and Amen.

RELIGION, as experienced by the generality, is selfish and superficial: it consists almost entirely in a desire to obtain mercy through the Lord Jesus Christ, and an endeavour, through faith in him, and a surrender of the soul to him, to flee from the wrath to come. The religion of the more eminent saints is of a more diffusive and ingenuous cast: it interests the soul in all that relates to God and to the world: it delights in heavenly contemplations: it surveys with wonder and gratitude all that God has done for a ruined world; and looks forward with holy joy to those richer manifestations of his glory, which, by all his holy Prophets and Apostles, he has taught us to expect. Of this kind was the piety of David, whose Psalms display a noble, generous mind, occupied with the honour of his God and Saviour, and deeply intent on the welfare of the whole human race. The psalm before us was written, primarily, to describe the kingdom of Israel, as it should exist under the government of his son Solomon. But, beyond all doubt, a greater than Solomon is here: and it is the Messiah’s kingdom to which David ultimately refers, and which alone fully corresponds with the description here given of it.

In our further elucidation of this truth, we shall consider,

I. The “wondrous things” here referred to—

These are particularly specified throughout the psalm. We notice,

1. The nature of the Redeemer’s kingdom—

[It is truly a kingdom of righteousness and peace [Note: ver. 7.]. In it no law exists which does not tend to promote the best interests of him that obeys it, and of all connected with him. Nor are the laws recorded merely in books that are inaccessible to the great mass of the people: they are inscribed on the very hearts of the people themselves; to whom a disposition is given to love and obey them: so that every subject of the empire is made both holy and happy: and of every obedient subject the King himself espouses the cause; so that, how numerous or powerful soever his enemies may be, they shall all be subdued before him, and the great leader of them all be bruised under his feet [Note: ver. 4.].]

2. The extent of it—

[Solomon’s kingdom extended over the whole of that country which had originally been promised to Abraham: but the Messiah’s shall embrace the whole earth: “All kings shall fall down before him; all nations shall serve him [Note: ver. 11.].” “From the rising of the sun to the going down thereof his name shall be great among the Gentiles [Note: Malachi 1:11.]:” he shall have “the utmost ends of the earth for his possession [Note: Psalms 2:8.];” and “all the kingdoms of the world become his” undivided empire [Note: Revelation 11:15.].]

3. The means by which it shall be established—

[It was by the effusion of blood that David subdued his enemies, and conquered for his son that vast dominion: but it is not by carnal weapons that the Redeemer extends his empire. The word of God is that sword whereby he “subdues the nations to the obedience of faith.” The preachers of it go forth without any human aid, like sowers to sow their seed: and it is by “an handful of corn cast by them on the tops of the mountains,” that the vast field is cultivated: so that “the fruit thereof shakes like the woods of Lebanon, and the converts spring up and flourish like the countless piles of grass upon the earth [Note: ver. 16.].” It is “a atone cut out without hands, that breaks in pieces all other kingdoms, and that fills the whole earth [Note: Daniel 2:34-35.].”]

4. The duration of it—

[Solomon’s kingdom endured but for a little time. His son and successor had scarcely assumed the reins of government, before ten tribes out of the twelve revolted from him, and have never since been re-united into one kingdom. But Christ’s kingdom shall endure for ever [Note: Daniel 2:44.], even “throughout all generations [Note: ver. 5, 17.].” The mode of administering the kingdom will be changed, when there shall be no more occasion for the exercise of the mediatorial office. Then, I say, “the kingdom shall be delivered up to God, even the Father,” from whom it was received [Note: Daniel 7:13-14. with 1 Corinthians 15:24; 1 Corinthians 15:28.]: but of the kingdom itself there shall be no end: nor shall Christ ever cease to be the Head, the joy, the glory of his redeemed people [Note: Isaiah 9:7.].]

Such are the wonders here celebrated: and from the Psalmist we may learn,

II. The spirit with which they should be contemplated—

The Psalmist closes his review of these wonders, as we also should do,

1. With grateful adoration to God as the author of them—

[Truly, it is “God alone” that doeth these wonders. Whatever instruments he may make use of, the work is his alone [Note: 1 Corinthians 3:6-7.]: and his should be the glory. For these things he is adored in heaven: and from us on earth should they call forth the devoutest acknowledgments. In truth, we should be even lost in wonder at the contemplation of them;—that God should ever so pity our fallen world! that he should ever use such means for our deliverance from our great enemy! that he should send his own Son to die, and “by death to overcome him that had the power of death, and thus to deliver those who, through fear of death, were all their life-time subject to bondage!” What shall we say to these things? If they do not fill us with wonder and gratitude and praise, “the very stones may well cry out against us.”]

2. With an ardent desire for the manifestation of them to the whole world—

[However persuaded we may be of our own interest in these things, we should not be satisfied without seeing the whole world brought to the knowledge of them. We have a debt to God, and a debt to our fellow-creatures also: to Him, to glorify his name; to them, to diffuse as widely as possible among them the blessings of salvation. On both these accounts, if there be a promise in God’s word to extend this kingdom, we should say “Amen” to it. If there be a proposal amongst men to aid its extension, we should add “Amen” to it: and to every effort that is made, in whatever way, we should say “Amen, and Amen.” We should long for the time, when “there shall be but one King upon all the earth, and his name One [Note: Zechariah 14:9.];” when “the whole earth shall be filled with his glory,” and “all flesh shall see the salvation of God.”]

But, in examining ourselves in relation to these things, have we not need to be ashamed?

[How little sense have we had of these wonders; and of God’s glory or man’s happiness, as connected with them! If we might but be saved ourselves, it has been, with the generality amongst us, of little moment whether God’s glory were ever revealed to others, or his salvation experienced by others. Basely selfish as we have been, we need, every one of us, to be humbled in dust and ashes. O that we could imbibe a better spirit! Dear Brethren, let us henceforth determine, like David, to meditate on the wonders of God’s love [Note: Psalms 77:11-13.], and to recount them gratefully with songs of praise [Note: Nehemiah 9:5-24. Here the whole series of mercies, from the first election of the seed of Abraham to their complete establishment in Canaan, is distinctly mentioned, and might be very briefly noticed.]. Permit me to call upon you to bear your part, and to unite with me now in this blessed work. With David, I would say, “Blessed be thou, Lord God of Israel, our father, for ever and ever! Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty. Now therefore, our God, we thank thee, and praise thy glorious name [Note: 1 Chronicles 29:10-11; 1 Chronicles 29:13.].” Having thus set them the example, “David said to all the congregation, Now bless the Lord your God. And all the congregation blessed the Lord God of their fathers, and bowed down their heads, and worshipped [Note: 1 Chronicles 29:20.].” O that I might be alike successful! O that this whole congregation might resemble them! Verily, if you considered what a mercy God has vouchsafed unto you, in “delivering you from the powers of darkness, and translating you into the kingdom of his dear Son,” I should not plead in vain. Let me then, in conclusion, first address our God in the words of David: “Save us, O Lord our God, and gather us from among the heathen, to give thanks unto thy holy name, and triumph in thy praise!” And now let me also, in the language of that same holy prophet, offer unto God the acknowledgment due unto his name: “Blessed be the Lord God of Israel from everlasting to everlasting! and let all the people say, Amen: Praise ye the Lord [Note: Psalms 106:47-48.].”]

END OF VOL. V.