1. The hope of salvation, and more especially of the establishment of the kingdom of heaven upon earth, was, in some measure, fulfilled in the reign of David, the Lord's messiah. In his character as theocratic ruler he was a type (prefigurement or anticipatory outline) of Christ (1 Samuel 2:10). "The type is prophecy in deed."

2. Under Divine inspiration, he formed an ideal of a theocratic ruler, in connection with his own personality and history. Hence the representations contained in the Messianic psalms (16, 22.), in some things transcend his experience, and in others are mingled with his infirmities.

3. In this oracle or Divine saying (as in Psalm 110., and perhaps others) he looked forward to the realization of his ideal at a future time. "No part whatever of the Old Testament is introduced with a greater majesty of language, or more excites the expectation of some splendid and glorious sense, than the last words of David" (Kennicott). The promise of eternal dominion to his house was joined with an intimation of his death (2 Samuel 7:12); and "these last words show how, in consequence of the consciousness of his own guilt, the image of the Messiah was separated from his subjectivity, and came before him as a majestic form of the future. He, the highly favoured one, who had considered himself immortal (Psalm 16.), must now die! He therefore grasps the pillars of the promise, ceases to connect the Messianic hopes with himself, and as a prophet beholds the future of his seed" (Delitzsch). "These words are not merely a lyric effusion of the promise, but a prophetic declaration concerning the true king of the kingdom of God" (Keil). "They form the keystone of his life; his prophetic legacy; to which the cycle of Psalm 138-145, must be regarded as supplementary" (Hengstenberg). "If there is any part of Scripture which betrays the movements of the human individual soul, it is this precious fragment of David's life. If there be any part which claims for itself, and which gives evidence of the breathings of the Spirit of God, it is this also. Such a rugged two-edged monument is a fitting memorial of the man who was at once the king and the prophet, the penitent and the saint of the ancient Church" (Stanley).

4. The ideal of a theocratic ruler was only partially realized in Solomon and other kings of the house of David (Psalm 45.; 72.; Isaiah 32.).

5. Although the hope of a more adequate realization thereof was again and again disappointed, it was not extinguished, but became more and more spiritual and exalted (Riehm, 'Messianic Prophecy;' C.A. Row, 'The Jesus of the Evangelists;' W.F. Adeney, 'The Hebrew Utopia').

6. At length the hope of Israel was perfectly fulfilled in the Person, work, and glory of our Lord Jesus Christ. (Luke 1:32; Matthew 22:43; Acts 2:36; Ephesians 1:20-22; Revelation 1:18.) "In using the Old Testament now, especially for purposes of edification, we should feel that we fail to do justice to the Old Testament, if, when expounding any truth taught in it, we do not bring into connection with the passage explained the highest form of the truth as revealed in the New Testament" (A.B. Davidson, 'Messianic Prophecy,' Expositor, 8.). What is here said must, on this principle, be referred to Christ; and it may be referred to him, with more or less propriety, in his earthly life, in his heavenly dominion, or at his second appearing. It indicates -

I. HIS EXALTED CHARACTER and principles of government. As if present at the commencement of "the golden age," David beholds

"A ruler over men [literally, 'in man'], just
A ruler fearing God!" Many a ruler, like "the unjust judge," neither fears God nor regards man. He acquires his position by craft and bloodshed, and exercises his power in oppression and ungodliness. Not so the ruler here depicted; who is distinguished by:

1. Rectitude of heart, of speech, and of conduct; in the laws according to which he rules, and his administration of them, rendering to every man according to his deeds; herein resembling, reflecting, and representing the rectitude of God; and protecting and promoting the best interests of men (Psalm 72:4; Isaiah 9:7; Isaiah 11:1-10; Jeremiah 23:5; Jeremiah 30:9; Ezekiel 34:23, 24; Hosea 3:5; Micah 5:l-5; Zechariah 9:9, 10). "The history of the actual David supplies the subject matter for these idealizations. David is the original prototype on which they are formed, and round whose person they cluster. They may be described as David idealized" (C.A. Row).

2. Piety; the fear of offending God, reverence for his Name, delight in his fellowship, obedience to his will, opposition to his adversaries, dependence on his strength, and devotion to his honour and glory. "When he that rules is just, it is as if he did not rule, but the fear of the Lord ruled in the earth" (Barrett, 'A Synopsis of Criticisms').

3. Rectitude united with piety; founded upon it, pervaded by it, and expressive of it; his supreme aim and constant endeavour being the establishment of the kingdom of God. All this is realized, even beyond expectation, in the wonderful Person of Christ, and his just and merciful reign over mankind. "Put together your ideal of true greatness of soul - power combined with gentleness; dignity with no pride; benevolence with no weakness; sympathy and love for humanity as it is, and especially for the poor, the sad, the suffering. Let your ideal be stainless, and even unsuspected of stain; and let him cheerfully and patiently live and die for men who misunderstood and even hated him. This is what you will see in the history of Christ... the Messiah of humanity as well as the Jews" (J.M. Wilson). "The type set up in the Gospels as the Christian type is the essence of man's moral nature clothed with a personality so vivid and intense as to excite through all ages the most intense affection; yet divested of all those peculiar characteristics and accidents of place and time by which human personalities are marked. What other notion than this can philosophy form of Divinity manifest on earth?' (Goldwin Smith, quoted by Liddon, 'Some Elements,' etc., p. 218).

II. HIS BENEFICENT INFLUENCE.

"And {his appearance is) as the light of morning, (at) the rising of the sun,
A morning without clouds; (and the effect thereof as when)
From brightness (and) from lain verdure (springs) from (out of) the earth." As the influence of an unjust and ungodly ruler is powerful for evil, so the influence of the King Messiah is powerful for good, and much more abundantly (Psalm 72:6, 7, 16). It is like that of

"...the great minister
Of nature, that upon the world imprints
The virtue of the heaven, and doles out
Time for us with his beam."

(Dante.) The sun is the source of light, heat, and force; of life, health, fertility, beauty, and gladness. What a change takes place in the whole aspect of nature at the approach of "the powerful king of day"! A similar change takes place in the moral and spiritual world at the rising of the Sun of Righteousness (Malachi 4:2; Isaiah 60:2). In him, who is "the Light of the world," Jehovah himself becomes manifest to men, "visits and redeems his people," and "gives light to them that sit in darkness and in the shadow of death," etc. (Luke 1:68-79). "Even as the light of the morning shall he arise, Jehovah the Sun" (Pye Smith, 'Scripture Testimony to the Messiah'). At his appearance, and under his influence:

1. Darkness is dispersed; the long dreary night of ignorance, error, injustice, impiety, oppression, discord, and misery, "and the veil that is spread over all nations" (Isaiah 25:7).

2. Light is diffused; the light of truth, pure and bright; revelations of heavenly love and mercy; a spirit of gentleness and tenderness, "of wisdom and might;" guiding, quickening, healing, and saving.

3. Life abounds with the peaceful fruits of righteousness; spontaneously, readily, universally; as, when (after a season of drought, or in spring) heavy showers have fallen and bright sunshine breaks forth, the earth clothes itself in fresh and "tender green" (Isaiah 35:1, 2). "The kingdom of God is righteousness, peace, and joy in the Holy Ghost." The one true King of men has come, his influence is powerfully and widely felt, and it is constantly, increasing; nevertheless we see not yet all things subdued unto him. Like prophets and kings of old, we still wait for his appearing. "For he must reign till he hath put all enemies under his feet" (1 Corinthians 15:25).

III. HIS ASSURED MANIFESTATION. For (there is sure pound for my expectation, for) is not my house (not myself merely) thus with (related to) God (that out of it such an exalted ruler and his beneficial influence shall proceed)? For (because) he has established to me an everlasting covenant (to this effect), Arranged in all (respects) and kept; For (therefore) all my salvation (involved therein) and all (his) good pleasure (expressed therein) For (therefore, I say) will he not cause (them) to sprout (to be fully accomplished)? The pedge of this just ruler was the eternal covenant which God had concluded with him (Tholuck). The whole oracle is founded upon this covenant (solemn promise, sacred engagement, arrangement, constitution, dispensation), securing eternal dominion to his house and the blessings of salvation to the subjects of his kingdom (2 Samuel 7:13, 10, 24). "The Davidic covenant is the embodiment of the hope of David, and the theme of his last meditations. In this swanlike song David clings to the Messianic promise as his greatest delight" (C.A. Briggs, 'Messianic Prophecy').

1. It cannot fail of fulfilment, in the appearing and reign of the Messiah; because of:

(1) The faithfulness of God, "the Rock of Israel" (ver. 3), its Author;

(2) its having been actually made,

(3) with the express assurance of these things,

(4) "to David, and his seed forever" (2 Samuel 22:51);

(5) carefully arranged, provided with everything adapted to effect the proper end thereof, and to avert failure, even through apostasy (2 Samuel 7:14, 15);

(6) and its being constantly preserved, guarded, watched over, until completely fulfilled.

2. In its fulfilment, the promised salvation of the people of God, and his gracious purposes concerning them, will be accomplished. "All my salvation," etc. "The dying Israelite looked forward to the grand destiny of his people, and lost his personality in the larger life of the nation, and thus triumphed over death through the thought of the immortality and future blessedness of the collective Israel" (W.F. Adeney); or rather he expected to share with them, in some way, their glorious inheritance (Psalm 61:5, 6; Psalm 73:23, 26; Isaiah 54:10-14; Isaiah 55:3, 4; Daniel 12:3, 4, 13).

3. On this the servant of God rests with strong confidence and blessed hope, in life and death (Genesis 49:18). "We are saved by hope." And "when Christ, who is our Life, shall be manifested, then shall ye also with him be manifested in glory" (Colossians 3:4; 1 John 3:2; 2 Peter 3:13).

"My God, the covenant of thy love
Abides forever sure;
And in its matchless grace I feel
My happiness secure."

IV. HIS FINAL JUDGMENT on the wicked.

"And worthlessness [literally, 'Belial, ungodly men']
as thorns thrust away (are) all of them;
For (because) not with the (unarmed) hand are they seized;
And (but) the man who touches them
Is filled (fills his hand, provides himself) with iron,
And shaft of spear (i.e. a long spear),
And with fire are they utterly burned on the spot." It is the tart of a just and godly ruler to punish evil doers. The undue leniency of David was followed by disastrous consequences (2 Samuel 3:39; 2 Samuel 13:21; 2 Samuel 14:33; 2 Samuel 19:23; 2 Samuel 20:10); and, at the close of his life, he charged his successor to vindicate the Law wherein he had himself failed to do so (1 Kings 2:1-9). The coming King is not only a Saviour, but also a Judge; and to him all judgment is committed (John 5:22, 27). "There rises up before him (David) a field overrun with thorns, which the Divine ministers pluck up with gauntleted hands, and beat down with their burnished spears, and commit to the consuming flames" (S. Cox, 'Expositor's Note-Book'). His judgment is:

1. Just.

2. Certain.

3. Irresistible.

4. Complete.

The day of grace, during which forbearance has been shown in vain, is followed by the day of wrath (Malachi 4:1; Matthew 3:12; Matthew 13:40-43; Hebrews 6:7). - D.

I. THE ROCK HAS A VOICE; the Rock of Israel had been speaking to him ever since he had been in the kingly seat of power. David's wild and outlaw life had made him know what was the value of a stronghold, a shelter, a refuge. Rocks had been in his experience his best friends for many a year. Rocks were unchanging in their affection for him; they were immovable in their stability; they were impregnable for defence; often he had found rest under the "shadow of a great rock in a weary land." What had this Rock of Israel said to him during this wonderful career?

1. For one thing, it had told him, as a counsel of superior wisdom, that he ought to reign righteously all his life: "He that ruleth over men must be just, ruling in the fear of God."

2. For another thing, the Rock had spoken the terms and the conditions of a fine promise. A just ruler would be prospered in proportion to the purity and piety of his administration: "And he shall be as the light of the morning when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain."

3. And for the best thing of all, the Rock had assured him graciously of a permanent continuance of the Divine favour: "Although my house be not so with God, yet He hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow."

II. MODERN RELIGIOUS EXPERIENCE. What are the conditions of implicit trust in the Lord of our salvation, such trust ah will insure peace and comfort?

1. The main condition of resting in the Lord is found in looking outside of one's self. There is a habit of morbid self-examination which needs to be shunned. The more conscientious any believer is, the more apt he is to press unnecessary scrutiny of introspection.

2. The next condition of spiritual repose is found in the avoiding of unwise counsellors. Once a Christian friend wrote a letter to me, saying that she had just, after a long struggle, come to something like peace in believing, when along came a "so-called evangelist to torment her before her time," telling her that "all we have to do is to accept salvation as we would accept a book from Christ's hand." She could not do this so easily, and hence she was informed again that her faith had no foundation upon which to be "secure." It would break up two-thirds of the business firms in the United States if an evangelist were to keep going round among the counting-rooms, telling people that they were in jeopardy every hour unless they could come to absolute confidence in their senior partners; and then they must be sure, still, that they have the-right kind of confidence in them; and then they must be modest, and become surest of all that they are not becoming over-sure of anything this side of heaven. Human beings cannot get on with this; they cannot live so with God or with man. We must cultivate some measure of unquestioning trust. We must learn to trust our trust, and not keep rooting it up. No plant grows which is continually being rooted up.

3. Another condition of rest in God is found in drawing a clear distinction between historic faith and saving faith. What secures to us a perfect salvation is spiritual trust in the Saviour, and this is the gift of the Holy Ghost. And whoever says that we receive Divine grace as we would receive a book from a man's hand, is simply mistaken in ignorance, or is misunderstood in his statement. Mechanical acts are frightfully poor illustrations of deep religious exercises. Some sort of fervour, some degree of emotion, is needed in order to appreciate Divine grace and receive it fitly. Tameness and lukewarmness are simply insipid. It is a heart-trust that God asks for, not a mere head-trust. A maiden may be told by her enthusiastic lover that it is as easy to trust him for ever with her life as it is to take a flower he offers; she knows better. It is easy to receive facts, perhaps, but not so easy to understand experiences which lie deeper than any mere outward acts. Historic faith is not necessarily saving faith.

4. Yet again: we are to cultivate confidence in the slowly reached answers to our prayers for Divine grace.

5. Yet again: we must distinguish between emotions, and religious states. The one may vary, the other is fixed Faith is a very different thing from the result of faith; and confidence of faith is even a different thing from faith itself; and yet the safety of a soul depends on faith, and nothing else. We are justified by faith — not by joy or peace or love or hope or zeal. These last are the results of faith, generally, and will depend largely upon temperament and education.

6. Finally, this unbroken courage is a condition of rest. We must not think everything is lost when we happen to have become beclouded. That faith is the best which has been tried and tested. In my study lies a little flower. It came to me long ago, by the hand of one who plucked it upon the highest ridge ever reached in the Rocky Mountains. It is of a rich purple colour, light and graceful in form, and retains yet, I imagine, a faint and delicate perfume. The lesson which it teaches me is one of endurance and patience. Away up there, where the snow lies late and the storms come early, it has held its own. The bleak solitudes had no charm for it; nay, I think that this flower was created to give a charm to a solitude which would have been the bleaker without it. To me it is the symbol of trust — absolute and implicit trust in God. It is a living thing that knows how to keep its warmth in despite of ice, and its beauty in despite of desolation all around it.

(C. S. Robinson, D. D.)