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dom of Messiah; 1-4. its righteous administration; 5. its duration; 6, 7. its blessings; 8. its extent; 9-11. the accession of the Gentiles to it; 12-14. the redemption to be wrought, and 15. the prayers and praises to be offered up in it; 16. its miraculous increase and fruitfulness; 17. its perpetuity and universality; 18, 19. a doxology sung to God for it.

"1. Give the King thy judgments, O God, and thy righteousness unto the king's son.* 2. He shall judge thy people with righteousness, and thy poor with judgment."

In this prophetical prayer the aged monarch of Israel, about to resign the kingdom into the hands of his son Solomon, makes unto God the request of a wise father for him. He asks such a portion of wisdom and integrity from above, as might enable the young prince to govern aright the people of God, and to exhibit to the world a fair resemblance of that King of Israel, who was, in the fulness of time, to sit upon "the throne of his father David;" Luke i. 32. "to reign in righteousness;" Isa. xxxii. 1. and "to have all judgment committed unto him," John v. 22.

"3. The mountains shall bring, or, bear, peace to the people, and the little hills, by, or, in righteousness."

In other words, peace, manifested by its consequence, plenteousness, shall be upon all the mountains and little hills of Judea, by means of that righteous judgment, which Solomon will execute in the land. And thus in the days of Messiah, " Beautiful upon the mountains were the feet of them that brought the glad tidings of peace;" which the fruits of the Spirit, in the churches, plainly showed to have been derived from above, through the righteousness of the Redeemer, producing "peace on earth."

4. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor."

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It is the part of justice, in well-ordered governments, to see that the poor and needy have right;" to break the teeth of "oppression," and pluck indigence from its devouring jaws. This Christ performed, when, having undertaken the cause of his people against the adversary, he "saved" them by his resurrection, and "broke in pieces" the power of the great op

PRESSOR.

"5. They shall fear thee as long as the sun and moon endure, throughout all generations."

The kingdom of Solomon continued in his own person only for forty years; but in his seed, that is Christ, it is established throughout all generations. He reigneth "over the house of Jacob for ever, and of his kingdom there shall be no end," Luke i. 33. His dominion over the world by his providence, and in the church by the influences of his grace, is to be coeval with that of the celestial luminaries in nature. And when "the moon shall be confounded, and the sun ashamed," when the heavens shall be dissolved, and the earth burnt up, "the Lord of hosts shall reign on mount Sion," in the Jerusalem above, in glory everlasting. See Isa. xxiv. 23.

"6. He shall come down like rain upon the mown grass; as showers that water the earth."

Refreshing and salutary as the drops of heaven to the shorn and parched grass, is the mild administration of a wise and pious prince to his subjects. And what image can convey a better idea of those most beneficial and blessed effects, which followed the descent of the Son of God upon the earth, and that of the Spirit at the day of Pentecost? The prophets abound with descriptions of those great events, couched in terms borrowed from the philosophy of rain and dew. See Isa. xliv. 3. lv. 10. Hosea xiv. 5. Heb. vi. 7. In the last words of David, the reign of Messiah is described under this figure; "He shall be as the tender grass springing out of the

The "king" and the "king's son," are the same person: a character that belongs to none so properly as to Solomon, who was the first prince that was at the same time "king," and "son of a king." Mudge. Dr. Chandler is of the same opinion.

earth by clear shining after rain." I cannot help subjoining Bishop Sherlock's masterly illustration of this passage-"There cannot be a more lively image of a flourishing condition than what is conveyed to us in these words. The grass, which is forced by the heat of the sun, before the ground is well prepared by rains, is weak and languid, and of a faint complexion; but when clear shining succeeds the gentle showers of spring, the field puts forth its best strength, and is more beautifully arrayed than even Solomon in all his glory." Disc. vol. v. p. 89.

7. In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.”

By means of rain and dew, the grass springeth out of the ground. In the kingdom of Solomom, through the influences of his wisdom, good men were encouraged, righteousness flourished, and the land enjoyed tranquillity. In the days of Messiah, the fruit of the Spirit was righteousness, and the fruit of righteousness was "abundance of peace." He was the true "Melchisedek," or "King of righteousness," and therefore the true Solomon, the "King of Salem, the Prince of peace." And His peace is to endure, when the moon shall have ceased to vary her appearances, and when a period shall be put to all sublunary vicissitudes.

"8. He shall have dominion also from sea to sea, and from the river unto the ends of the earth, or, land."

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As applicable to the kingdom of Solomon, this verse describes the extent and limits of the promised land:" if it be interpreted of the wide-extended empire of Christ, that empire knows no bounds but those of the "earth" itself. The Hebrew word ", if often used for both, and, as the dominion of Solomon represented that of a greater than Solomon, both are comprehended in the same words. And it is observable, that when the prophet Zachariah foretells the advent of "the king of Sion," in great humility, "meek, and riding on an ass," he describes the extent of his kingdom in these words "His dominion shall be even from sea to sea, and from the river even to the ends of the earth," Zech. ix. 9, 10.

"9. They that dwell in the wilderness shall bow before him and his enemies shall lick the dust."

Distant nations submitted themselves to his sceptre, and prostrated themselves before the throne of Solomon, foreshowing the conversion of the heathen world (in the figurative language of prophecy, frequently styled "the wilderness") to the Gospel, and the lowly adoration to be made by penitent sinners, at the foot-stool of the King of glory. They who take not the advantage of the day of grace, will feel the rod of his power in the day of vengeance, when his "enemies" shall be subjected to him; when death himself shall be destroyed; and "dust shall be the serpent's meat," Isa. lxv. 25. Gen. iii. 14.

"10. The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts."

This verse suggesteth to our meditation several curious and interesting particulars, all tending to one and the same end. As, 1. The munificent presents and immense treasures brought to Solomon from Tarshish, and the isles of the Gentiles, 1 Kings x. 22, &c. 2. The coming of the queen of Sheba from the south, with her gifts and acknowledgments, to Jerusalem. 3. The offerings made by the eastern Magi, as the first-fruits of the Gentiles, to the Saviour of the world. And lastly, the accession of the nations to the faith, (even these "isles of the Gentiles,") bringing their glory and honour into the city of God. See Isa. xlix. lx. Rev. xxi. 24.

“11. Yea, all kings shall fall down before him; all nations shall serve him."

It is said, 2 Chron. ix. that "all the kings of the earth sought the presence of Solomon, to hear his wisdom: that he reigned over all the kings, from the river even unto the land of the Philistines, and to the border of Egypt; and that they brought unto him horses out of Egypt, and out of

all lands." The dominion of Christ is universal; and it will appear to be so at the last day; when before men and angels, he shall prove his claim to the title, "King of kings, and Lord of lords."

12. For he shall deliver the needy when he crieth; the poor also, and him that hath no helper. 13. He shall spare the poor and needy, and shall save the souls of the needy. 14. He shall redeem their soul from deceit and violence and precious shall their blood be in his sight."

These three verses, considered as describing the just and merciful administration of Solomon, need no exposition. As prophetical of Messiah's reign, they may be thus connected with the context, and paraphrased-The kings and nations of the earth shall accede to the church of Christ, induced so to do by the fame of his mercy, no less than by that of his majesty. They shall hear of the great deliverance wrought by him for the poor in spirit, who make their prayer unto him, confessing their sins, and acknowledging the inability of any creature, in heaven or earth, to recover them from their lost estate. These he shall spare, and pardon, and save from sin, and from death, and from hell. He shall for this purpose, break the snares and destroy the power of their great oppressor, the devil; and so dear shall their blood be in his sight, that he shall shed his own for it; after which, arising to a new and immortal life, he shall accomplish the eternal redemption of his servants.

"15. 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."

As Solomon's reign was long and prosperous, that of Messiah is everlasting and glorious; as the rich brought presents to the one, so the nations offered up themselves, their possessions, their souls, and their bodies, to the other; as the former was continually prayed for, and blessed by his subjects, who owed peace and plenteousness to his government; so, with regard to the latter, prayer is made ever in the church for the increase and consummation of his kingdom; and daily is he praised, by his people, for all the riches of grace, for all the comforts of the Spirit, and for all the hopes of glory, which they possess, and enjoy, through him.

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."

It is here foretold, that in the days of Solomon, wonderful should be the fruitfulness of Judea; of the country in corn, by which the city is supported; and of the city in people, who, by their numbers, constitute the strength of the king. The fruitfulness of the country was to be so great, that from a "handful of corn," and that sown on the most barren spot, the top of a mountain," should issue a produce, the ears of which would "shake," and wave in the wind, like the woods of "Lebanon;" while in the city, a fresh progeny of Israelites was still springing up, and advancing to maturity, like the unnumbered blades of grass in a field which the Lord hath blessed. See 1 Kings iv. 20, &c. Such, under the reign of King Messiah, was the amazing increase of the "word," when sown in hearts barren before; such the astonishing multiplication of citizens in the Christian church; as it is written, Acts vi. 7. "And the word of God increased: and the number of the disciples multiplied in Jerusalem greatly." So let it be, blessed Lord, wheresoever thy Gospel is preached throughout the world.

"17. His name shall endure for ever: his name shall be continued, Heb. propagated, as long as the sun; and men shall be blessed in him: all nations shall call him blessed."

The person and kingdom of Solomon have been used all along as a channel, through which to convey a most illustrious prophecy concerning those of Christ. But here, the type seems to be wholly absorbed in the great antitype. His "name," his saving name, "shall indeed remain for ever, propagated," with the faith, through all the generations of men, while the

"sun," another of his representatives, shall continue to maintain his station in the heavens, and to diffuse his light upon the earth. In HIM, as it was promised to Abraham, shall all the true children of Abraham be "blessed," with the blessings of eternity; all nations shall call HIM "blessed," as they are taught to do in the remaining verses of the exalted composition.

"18. Blessed be the LORD God, the God of Israel, who only doeth wonderous things. 19. And blessed be his glorious name for ever; and let the whole earth be filled with his glory. Amen, and Amen.”

Blessed, therefore, be thou, C Lord Jesus; for thou art the Lord God, even the God of Israel, who hast wrought such miracles of mercy for the salvation of the church and blessed, by the tongues of men and angels, be thy holy and glorious name; and let the whole earth be filled with the amazingly transcendent and inconceivable majesty of thy most excellent glory, for evermore! So be it, so be it.

FOURTEENTH DAY.-EVENING PRAYER.

PSALM LXXIII.

ARGUMENT.

The person speaking in this Psalm, relates, 1-3. the process of a temptation, occasioned by his beholding the prosperity of wicked men upon earth, which he describes, 4-11. with, 12-14. the suggestions of nature on the occasion; but in opposition to these, grace urges, 15. the examples of saints, 16. the difficulty of judging concerning God's dispensations, and, above all, 17-20. the final issue of things at the last day, and the end of that prosperity which had excited his envy. Perfectly satisfied with these considerations, 21, 22. he owns his uneasiness to have sprung from his ignorance; and, 23, 28. closes the Psalm with the most affectionate expressions of his full trust and confidence in the Divine mercy and goodness. No temptation is more common or more formidable, than that above mentioned. A more powerful and effectual antidote to it cannot be devised, than this most instructive and beautiful Psalm affords.

"1. Truly God is good to Israel, even to such as are of a clean heart." This declaration seems to be the result of a long struggle in the mind of the Psalmist, between nature and grace, in which the latter proves victorious, and, notwithstanding all appearances to the contrary, determines, against the suggestions of the former, that God is the same good and merciful God to his church and people, if they do but preserve inviolable their fidelity to him, whether, in this world, they enjoy prosperity or endure affliction.

"2. But as for me, my feet were almost gone; my steps had well nigh slipped. 3. For I was envious at the foolish, when I saw the prosperity of the wicked."

Temptations impede the progress of the Christian in the way of righteousness, and incline him to fall: as it happens to one who walks in a slippery path. The temptation here complained of, is that excited by seeing wealth and honour in the hands of infidelity and villany, while the faithful servants of God are covered with infamy, and oppressed by poverty. A prospect of this sort is apt to make us distrust the love of heaven towards us, and its providence over us. For our benefit, therefore, in the course of this Psalm, the disease is particularized, and the remedy prescribed.

"4. For there are no bands, or, pangs, in their death; but their strength is firm."

Health and strength are to be reckoned among those temporal blessings, which the long-suffering of God sometimes permits the ungodly to enjoy. And accordingly, we find men of that cast, who live without sickness, and

die in a manner without pain: while others, of a contrary character, are worn with chronical, or racked with acute disorders, which bring them with sorrow and torment to the grave.

"5. They are not in trouble as other men; neither are they plagued like other men.' 99

Calamities, which overwhelm the small concerns of the poor righteous man, approach not the borders of the wealthy sinner. Far from poverty, as free from disease, he seems to pass his days exempted from the miseries of mankind, without labour or anxiety: and not so much as to think of those, who, distressed on all sides, can scarcely earn their bread by the sweat of their brows. See this sentiment beautifully dilated, Job xxi. See also Jer. xii. 1.

"6. Therefore pride compasseth them about as a chain; violence covereth them as a garment."

Among men who have not the love of God in their hearts, or his fear before their eyes, pride and oppression are the offspring of worldly prosperity. The daughters attend the mother, wherever she goeth, and show themselves openly without reserve. "Pride compasseth them about as a chain ;" they wear it for an ornament about their necks, as gold chains, collars, or necklaces, were worn; see Cant. iv. 9. discovering it by their stately carriage; see Isa. iii. 15. "Violence covereth them as a garment;" it appeareth outwardly, in all they say or do, and engrosseth the whole man; they are, as the English phrase is, "made up of it."

7. Their eyes stand out with fatness: they have more than heart could

wish."

"A man may be known by his looks," saith the son of Sirach, Eccles. xix. 29. The choleric, the lascivious, the melancholy, the cunning, &c. &c. frequently bear their tempers and ruling passions strongly marked on their countenances: but more especially doth the soul of man look forth at his "eyes." The "pride" of the ungodly, occasioned by great and unexpected success in the world, hardly ever fails to bewray itself this

way.

8. They are corrupt; and speak wickedly concerning oppression: they speak loftily."

Prosperity in an irreligious heart breeds "corruption," which from thence is emitted by the breath in conversation, to infect and taint the minds of others. A circle of fawning dependents is never wanting, to whom the poor, vain, and ignorant wretch, exalted in his own conceit above the level of mortality, may, from the chair, without control, dictate libertinism and infidelity, bidding defiance to the laws of God and man.

"9. They set their mouth against the heavens, and their tongue walketh through the earth."

The blessings, for which a Christian praises his God, only cause the infidel to blaspheme him. So true is that of Solomon, "The prosperity of fools destroyeth them." What a pity is it, that the former should ever be less zealous and indefatigable in diffusing his piety, than we know the latter is in propagating his blasphemies through the earth?

"10. Therefore his people return hither: and waters of a full cup are wrung out to them."

It seemeth impossible to ascertain, with any degree of precision, the meaning of this verse, or to whom it relates. Some think it intends those people who resort to the company of the wicked, because they find their temporal advantage by it; while others are of opinion, that the people of God are meant, who, by continually revolving in their thoughts the subject here treated of, namely, the prosperity of the wicked, are sore grieved, and enforced to shed tears in abundance. Mr. Mudge translates the verse thus"Therefore let his (God's) people come before them, and waters in full measure would be wrung out from them." That is, "Should God's people fall into their hands, they would squeeze them to the full; they would

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