“Yahweh’s Spirit spoke by me. His word was on my tongue.
The God of Israel said, the Rock of Israel spoke to me, ‘One who rules over men righteously, who rules in the fear of God,
shall be as the light of the morning, when the sun rises, a morning without clouds, when the tender grass springs out of the earth, through clear shining after rain.’
Isn’t my house so with God? Yet he has made with me an everlasting covenant, ordered in all things, and sure, for it is all my salvation, and all my desire, although he doesn’t make it grow.
But all the ungodly will be as thorns to be thrust away, because they can’t be taken with the hand,
But the man who touches them must be armed with iron and the staff of a spear. They will be utterly burned with fire in their place.”
Geneva Bible translators 1599 · Public Domain On vv2, 4, 5 Meaning, he spake nothing but by the motion of…
Meaning, he spake nothing but by the motion of God’s Spirit.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–7 2Sa 23:2 The Spirit of the LORD spake by…
2Sa 23:2 The Spirit of the LORD spake by me, and his word [was] in my tongue.
Ver. 2. The Spirit of the Lord spake by me.] Both here and in other psalms composed by me; I had from the Holy Ghost both matter and words. See Act 4:25 Luk 24:44.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–7 The following words, and consequently the other words and…
The following words, and consequently the other words and Psalms composed and uttered by me upon the like solemn occasions, are not to be looked upon as my private fancies or human inventions, but both the matter and the words of them are suggested and governed by God’s Spirit, which is the great Teacher of the church.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv2–7 The Spirit of the Lord spake by me,.... The…
The Spirit of the Lord spake by me,.... The psalms and songs he composed were not the fruits of his own genius, but were written by him under the inspiration of the Spirit of God; by whom holy men of God, the penmen of the Scriptures, spoke, even as they were moved by the Holy Ghost, of whom David was one, being a prophet; see Act 1:16 Act 2:30; so the Targum here,"David spoke by the spirit of prophecy of the Lord:''or spake "in me" (h); what he spoke was first internally impressed upon his mind by the Spirit of God, and then he expressed it with his tongue, as follows:
and his word was in my tongue; not only the matter of his psalms was indited by the Spirit of God, and suggested to his mind; but the very words in which they are delivered were given to him, and he was directed to make use of them, and did.
Read full note →
(h) "in me", Montanus, Junius & Tremellius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2–7 His word - The following words, and consequently the…
His word - The following words, and consequently the other words and Psalms composed and uttered by me upon the like solemn occasions, are not to be looked upon as human inventions, but both the matter and the words of them are suggested by God's spirit, the great teacher of the church.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–6 Verse 2. The Spirit of the Lord spake by…
Verse 2. The Spirit of the Lord spake by me] Hence the matter of his writing came by direct and immediate inspiration.
His word was in my tongue.] Hence the words of this writing were as directly inspired as the matter.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 4, 5, 6 2Sa 23:2-3. His word was in my tongue —…
2Sa 23:2-3. His word was in my tongue — The following words, and consequently the other words and psalms composed and uttered by me upon the like solemn occasions, are not to be looked upon as human inventions, but both the matter and the words of them were suggested by God’s Spirit, the great teacher of the church. The Rock of Israel — He who is the strength, and defence, and protector of his people; which he manifests by directing kings and rulers so to manage their power, as may most conduce to their comfort and benefit. He that ruleth over men — Here are the two principal parts of a king’s duty, answerable to the tables of God’s law, justice toward men, and piety toward God, both which he is to maintain and promote among his people.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv4–5 Comparisons illustrating the prosperity of the righteous king.
Comparisons illustrating the prosperity of the righteous king.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2–6 Tongue. Nothing could more decisively prove the inspiration of…
Tongue. Nothing could more decisively prove the inspiration of the sacred books.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv2–6 2. His word is on my tongue — He…
2. His word is on my tongue — He was conscious of divine inspiration.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2, 3, 5, 6, 7 2. the Spirit of the Lord] A direct claim…
2. the Spirit of the Lord] A direct claim of inspiration, to which Christ Himself bears witness (Mat_22:43).
Observe the parallelisms, which constitute Hebrew poetry.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–7 (2) The Spirit of the Lord spake by me.—In…
(2) The Spirit of the Lord spake by me.—In accordance with 2Sa_23:1, there is here, and also in the next clause, most explicit assertion that this was spoken under the prompting and guidance of the Divine Spirit.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3, 5, 6 Vers. 3, 4. He that ruleth, etc. This rendering…
Vers. 3, 4. He that ruleth, etc. This rendering of the Hebrew is very beautiful, and fit to be graven on the hearts of rulers. There is often almost an inspiration in the renderings of the Authorized Version. Grammatically, nevertheless, the psalm declares the blessedness of the king who is just, and may be translated as follows:
He that ruleth over men righteously, That ruleth in the fear of God And as the morning light shall he be, when the sun riseth, A morning without clouds; Yea, as the tender grass from the earth, from sunshine, from rain.
Read full note →
A king who rules his people justly is as glorious as the sun rising in its strength to drive away the works of darkness, and give men, by precept and example, the light of clear knowledge of their duty. But the last metaphor is especially beautiful. In the summer, vegetation dries up under the burning heat of the sun; all is bare and brown, and a few withered stalks of the coarser plants alone remain. But when the rains come, followed by bright sunshine, nature at one burst flashes into beauty, and the hillsides and plains are covered with the soft green of the reviving grass, through which myriads of flowers soon push their way, and clothe the landscape with bright colours. So a just and upright government calls into being countless forms of human activity, and fosters all that is morally beautiful, while it checks the blighting influences of unregulated passion and selfish greed.
Vers. 3-7.
An oracle concerning the King Messiah.
1. The hope of salvation, and more especially of the establishment of thekingdom 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. (1Sa_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.
1. 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; (2Sa_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, (Ps 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;
2. his prophetic legacy; to which the cycle of psalms 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).
3. The ideal of a theocratic ruler was only partially realized in Solomon and other kings of the house of David. (Ps 45 Ps 72 Isa 32)
1. Although the hope of a more adequate realization thereof was again andagain 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").
2. At length the hope of Israel was perfectly fulfilled in the Person, work, and glory of our Lord Jesus Christ. (Luk_1:32; Mat_22:43; Act_2:36; Eph_1:20-22; Rev_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
2. rectitude of God; and protecting and promoting the best interests of men (Psa_72:4; Isa_9:7 Isa_11:1-10; Jer_23:5 Jer_30:9; Eze_34:23, Eze_34:24; Hos_3:5 Mic_5:1-5; Zec_9:9, Zec_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).
3. 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").
4. 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. (Psa_72:6, Psa_72:7, Psa_72:16) 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 (Mal_4:2; Isa_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.. (Luk_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". (Isa_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". (Isa_35:1, Isa_35:2) "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". (1Co_15:25)
III HIS ASSURED MANIFESTATION.
(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)?
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. (2Sa_7:13, 2Sa_7:10, 2Sa_7:24) "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"; (2Sa_22:51)
(5) carefully arranged, provided with everything adapted to effect the proper end thereof, and to avert failure, even through apostasy; (2Sa_7:14, 2Sa_7:15)
(6) and its being constantly preserved, guarded, watched over, until completely fulfilled.
1. 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
2. to share with them, in some way, their glorious inheritance (Psa_61:5, 6 73:23, 26; Isa_54:10-14 Isa_55:3, Isa_55:4; Dan_12:3, Dan_12:4, Dan_12:13)
3. On this the servant of God rests with strong confidence and blessed hope, in life and death. (Gen_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" (Col_3:4; 1Jn_3:2; 2Pe_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; (2Sa_3:39 2Sa_13:21 2Sa_14:33 2Sa_19:23 2Sa_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. (1Ki_2:1-9) The coming King is not only a Saviour, but also a Judge; and to him all judgment is committed. (Joh_5:22, Joh_5:27) "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 D. (Mal_4:1; Mat_3:12 Mat_13:40; Heb_6:7)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv2–5 The Spirit of the Lord spake by me.
2Sa_23:2
The Spirit of the Lord spake by me.
Read full note →
The inspiration of the Scriptures
I. The Inspiration Of The Scriptures. This may be shown by the combined testimony of Moses, the Psalmist, the Prophets of our Lord, and also of the Apostles and Evangelists. Consider:
1. The language of Moses. Now what does Moses say of his own writings? Thou shalt hearken unto the voice of the Lord thy God, to keep His statutes and His commandments, which are written in this book of the law.
2. The language of the Psalmist. David, the sweet Psalmist of Israel, claims inspiration for those psalms which are of his own composition. The Spirit of the Lord, he says, spake by me. And what are his other testimonies respecting the word of God at large? Very wonderful, he says, are its properties. It is the grand instrument, he tells us, in the sinners conversion. The law of the Lord is perfect, converting the soul.
3. The language of the prophets. What does Jeremiah say concerning his own writings? The Lord commanded Jeremiah to set down in a book certain prophecies. Those prophecies Baruch read in the audience of the king and the princes. And what is said respecting Baruchs reading? Then read he in the book the words of the Lord in the house of the Lord. He read in the book the words of the Lord.
4. The language of Christ. He met His adversaries with the Scripture.
5. The language of the Evangelists and Apostles. Our Lord, before His departure, promised to send to His disciples the Holy Ghost. And when He is come, He will bring all things to your remembrance whatsoever I have spoken unto you. The Evangelists and Apostles, therefore, wrote under the controlling power of the Holy Ghost. All Scripture, wrote St. Peter, is given by inspiration of God, or, is God-breathed. That Scripture Timothy had known from a child; arid that Scripture was able to make Timothy wise unto salvation through faith in Christ Jesus. By that term Scripture, which was able to make its readers savingly acquainted with Christ, was meant the Old Testament writings. Now, these Old Testament books are directly quoted or alluded to in the New Testament several hundreds of times. There are more than eighty such references in St. Matthew; more than thirty in St. Mark; more than fifty in St. Luke; forty in St. John; more than fifty in the Acts of the Apostles; more than seventy in the Romans.
II. Words of counsel.
1. Beware of the sin of unbelief. God has given us-a revelation. The mighty God, even the Lord, hath spoken. That revelation contains difficulties and mysteries. Our Lord was satisfied with the Old Testament, and we, therefore, should surely be satisfied. But we have, in addition, a most clear commentary on the Old Testament. We have the New Testament.
2. Cultivate a childlike spirit. Our Lord has plainly told us that, except we be converted and become as little children, we shall not enter the kingdom of heaven.
3. Receive all that the Bible reveals. In the Bible, as St Peter tells us, there are many things hard to be understood. This is no more than we ought to expect, when the infinite God reveals Himself to a finite being like man. Those things, however, which are necessary for our salvation--sin, death, hell, heaven, the general resurrection, the atonement of Christ, the work of the Spirit--are written so plainly that he may run that reads. (C. Clayton, M. A.)
God the Author of Scripture
Who built St. Pauls Cathedral? So many masons, carpenters, iron-workers, carvers, painters--and then there was Wren. Yes, there was Christopher Wren. He was not a mason, nor a carpenter, nor an ironworker. He never laid a single stone, drove a nail, or forged a railing. What did he do? He did it all. He planned the splendid edifice: inspired with his thought and purpose all their toil, and wrought through every worker. They were his hands, and people flock to-day in their thousands from all over the world to see Christopher Wrens masterpiece. Who wrote the Bible? Moses, David, Isaiah, John, Paul? Yes. But the Holy Spirit did it all. Holy men of old spake as they were borne along by the Holy Ghost.
Plenary inspiration of Scripture
In an interesting little pamphlet, written by the late Dr. A. J. Gordon, and called Three weeks with Joseph Rabinowitz, there are several striking expressions uttered by the Russian Jew. What is your view of inspiration? we asked him, in order to draw him out concerning certain much-mooted questions Of our time. My view is, he said, holding up his Hebrew Bible, that this is the Word of God; the Spirit of God dwells in it; when I read it, I know that God is speaking to me; and when I preach it, I say to the people, Be silent, and hear what Jehovah will say to you. As for comparing the inspiration of Scripture with that of Homer or Shakespeare, he continued, it is not a question of degree, but of kind.. Electricity will pass through an iron bar, but it will not go through a rod of glass, however beautiful and transparent, because it has no affinity for it. So the Spirit of God dwells in the Word of God, the Holy Scriptures, because these are His proper medium, but not in Homer or Shakespeare, because He has no affinity with these writings.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv3, 5 2 Samuel
2 Samuel
THE DYING KING’S LAST VISION AND PSALM
Read full note →
THE ROYAL JUBILEE 1
2Sa 23:3 - 2Sa 23:4.
One of the Psalms ascribed to David sounds like the resolves of a new monarch on his accession. In it the Psalmist draws the ideal of a king, and says such things as, ‘I will behave myself wisely, in a perfect way. I will set no wicked thing before mine eyes. I hate the work of them that turn aside. Mine eyes shall be upon the faithful of the land, that they may dwell with me.’ That psalm we may regard as the first words of the king when, after long, weary years, the promise of Samuel’s anointing was fulfilled, and he sat on the throne.
My text comes from what purports to be the last words of the same king.
He looks back, and again the ideal of a monarch rises before him. The psalm, for it is a psalm, though it is not in the Psalter, is compressed to the verge of obscurity; and there may be many questions raised about its translation and its bearing. These do not need to occupy us now, but the words which I have selected for my text may, perhaps, best be represented to an English reader in some such sentence as this-’If {or when} one rules over men justly, ruling in the fear of God, then it shall be as the light of the morning when the sun riseth, even a morning without clouds.’ With such a monarch all the interests of his people will prosper. His reign will be like the radiant dawn of a cloudless day, and his land like the spring pastures when the fresh, green grass is wooed out of the baked earth by the combined influence of rain and sunshine. David’s little kingdom was surrounded by giant empires, in which brute force, wielded by despotic will, ground men down, or squandered their lives recklessly. But the King of Israel had learned, partly by the experience of his own reign, and partly by divine inspiration, that such rulers are not true types of a monarch after God’s own heart. This ideal king is neither a warrior nor a despot. Two qualities mark him, Justice and Godliness. Pharaoh and his like, oppressors, were as the lightning which blasts and scorches. The true king was to be as the sunshine that vitalises and gladdens. ‘He shall come down like rain upon the mown grass, and as showers that water the earth.’
We do not need to ask the question here, though it might be very relevant on another occasion, whether this portraiture is a mere ideal, floating in vacuo, or whether it is a direct prophecy of that expected Messianic king who was to realise the divine ideal of sovereignty. At all events we know that, in its highest and deepest significance, the picture of my text has lived and breathed human breath, in Jesus Christ, who both in His character and in His influence on the world, fulfilled the ideal that floated before the eyes of the aged king.
I do not need to follow the course of thought in this psalm any farther. You will have anticipated my motive for selecting this text now. It seems to me to gather up, in vivid and picturesque form, the thoughts and feelings which to-day are thrilling through an Empire, to which the most extended dominion of these warrior kings of old was but a speck. On such an occasion as this I need not make any apology, I am sure, for diverging from the ordinary topics of pulpit address, and associating ourselves with the many millions who to-day are giving thanks for Queen Victoria.
My text suggests two lines along which the course of our thoughts may run. The one is the personal character of this ideal monarch; the other is its effects on his subjects.
I. Now, with regard to the former, the pulpit is, in my judgment, not the place either for the discussion of current events or the pronouncing of personal eulogiums. But I shall not be wandering beyond my legitimate province, if I venture to try to gather into a few words the reasons, in the character and public life of our Queen, for the thankfulness of this day. Our text brings out, as I have said, two great qualities as those on which a throne is to be established, Justice and Godliness. Now, the ancient type of monarch was the fountain of justice, in a very direct sense; inasmuch as it was his office, not only to pronounce sentence on criminals, but to give decisions on disputed questions of right. These functions have long ceased to be exercised by our monarchs, but there is still room for both of those qualities-the Justice which holds an even balance between parties and strifes, the Righteousness which has supreme regard to the primary duties that press alike upon prince and pauper, and the Godliness which, as I believe, is the root from which all righteousness, as between man and man, and as between prince and subject, must ever flow. Morality is the garb of religion; religion is the root of morality. He, and only he, will hold an even balance and discharge his obligations to man, whose life is rooted in, and his acts under the continual influence of, the fear of God which has in it no torment, but is the parent of all things good.
We shall not be flatterers if we thankfully recognise in our Sovereign Lady the presence of both these qualities. I have spoken of the first inaugural words of the King of Israel, and the resolutions that he made. It is recorded that when, to the child of eleven years of age, the announcement was made that she stood near in the line of succession to the throne, the tremulous young lips answered, ‘It is a great responsibility; but I will be good.’ And all round the world to-day her subjects attest that the aged monarch has kept the little maiden’s vow. Contrast that life with the lives of the other women who have sat on the throne of England. Think of the brilliant Queen, whose glories our greatest poets were not ashamed to sing, with the Tudor masterfulness in her, and not a little of the Tudor grossness and passion, and remember the blots that stained her glories. Think of her sister, the morbidly melancholy tool of priests, who goes down the ages branded with an epithet only too sadly earned. Think of another woman that ruled over England in name, the weak instrument of base intrigues. And then turn to this life which we are looking upon to-day. Think of the nameless scandals, the hideous immorality of the reigns that preceded hers, and you will not wonder that every decent man and every modest woman was thankful that, with the young girl, there came a breath of purer air into the foul atmosphere. I am old enough to remember hearing, as a boy, the talk of my elders as to the probabilities of insurrection if, instead of our Queen, there had come to the throne the brother of her two predecessors. The hopes of those early days have been more than fulfilled.
It is not for us to determine the religious character of others, and that is too sacred a region for us to enter; but this we may say, that in all these sixty years of diversified trial, there has been no act known to us outsiders inconsistent with the highest motive, the fear of the Lord; and some of us who have worshipped in the humble Highland church where she has bowed have felt that on the throne of Britain sat a Christian.
Nor need we forget how, from that root of fear of God, there has come that wondrous patience and faithfulness to duty, the form of ‘Justice’ which is possible for a constitutional monarch. We have little notion of how pressing and numerous and continual the royal duties must necessarily be. They have been discharged, even when the blow that struck all sunshine out of life left an irrepressible shrinking from pageantry and pomp. Joys come; joys go. Duties abide, and they have been done.
Nor can we forget, either, how the very difficult position of a constitutional monarch, with the semblance of power and the reality of narrow restrictions, has been filled. Our Sovereign has never set herself against the will of the people, expressed by its legitimate representatives, even when that will may have imposed upon her the sanction of changes which she did not approve. And that is much to say. We have seen young despots whose self-will has threatened to wreck a nation’s prosperity.
Nor can we forget how all the immense influence of position and personality has been thrown on the side of purity and righteousness. Even we outsiders know how, more than once or twice, she has steadfastly set her face against the admission to her presence of men and women of evil repute, and has in effect repeated David’s proclamation against vice and immorality at his accession: ‘He that worketh wickedness shall not dwell within my house.’
Nor must we forget, either, the simplicity, the beauty, the tenderness of her wedded and family life, her love of rural quiet, and of wholesome communion with Nature, and her eagerness to take her people into her confidence, as set forth in the book which, whatever its literary merits, speaks of her earnest appreciation of Nature and her wish for the sympathy of her subjects.
Then came the bolt from the blue, that sudden crash that wrecked the happiness of a life. Many of us, I have no doubt, remember that dreary December Sunday morning when, while the nation was standing in expectation of another calamity from across the Atlantic, there flashed through the land the news of the Prince’s death; thrilling all hearts, and bringing all nearer to her, the lonely widow, than they had ever been in her days of radiant happiness. How pathetically, silently, nobly, devoutly, that sorrow has been borne, it is not for us to speak. She has become one of the great company of sad and lonely hearts, and in her sadness has shown an eager desire to send messages of sympathy to all whom she could reach, who were in like darkness and sorrow.
Brethren, I have ventured to diverge so far from the ordinary run of pulpit ministrations because I feel that to-day all of us, whatever may be our political or ecclesiastical relationships and proclivities, are one in thanking God for the monarch whose life has been without a stain, and her reign without a blot.
II. Now let me say a word as to the other line of thought which my text suggests, the effect of such a reign on the condition of the subject.
Now, of course, in the narrowly limited domain of that strange creation, a constitutional monarchy, there is far less opportunity for the Sovereign’s direct influence on the Subject than there was in the ancient kingdoms of which David was thinking in his psalm. The marvellous progress of Britain during these sixty years is due, not to our Sovereign, but to a multitude of strenuous workers and earnest thinkers in a hundred different departments, as well as to the evolution of the gifts that come down to us from our ancient inheritance of freedom. But we shall much mistake if, for that reason, we set aside the monarch’s character and influence as of no account in the progress
A supposition, which is a violent one, may be made which will set this matter in clearer light. Suppose that during these sixty years we had had a king on the throne of England like some of the kings we have had. The sentiment of loyalty is not now of such a character as that it will survive a vicious sovereign. If we had had such a monarch as I have hinted at, the loyalty of the good would for all these years have been suffering a severe strain, and the forces that make for evil would have been disastrously strengthened. Dangers escaped are unnoticed, but one twelvemonth of the reign of a profligate would shake the foundations of the monarchy, and would open the floodgates of vice; and we should then know how much the nation owed to the Queen whose life was pure, and who cast all her influence on the side of ‘things that are lovely and of good report.’
Take another supposition. Suppose that during these years of wonderful transition, when the whole aspect of English politics and society has been transformed, we had had a king like George III., who set his opinion against the nation’s will constitutionally expressed. Then no man knows with what storm and tumult, with what strife and injury, the inevitable transition would have been effected. Be sure of this, that the wise self-effacement of our Sovereign during these critical years of change is largely the reason why they have been years of peace, in which the new has mingled itself with the old without revolution or disturbance. It is due to her in a very large degree that
‘Freedom broadens slowly down
From precedent to precedent.’
I need not dilate on the changed Britain that she looks out upon and rules to-day. I need not speak-there will be many voices to do that, in not altogether agreeable notes, for there will be a dash of too much self-complacency in them-about progress in material wealth, colonial expansion, the increase of education, the gentler manners, the new life that has been breathed over art and literature, the achievements in science and philosophy, the drawing together of classes, the bridging over of the great gulf between rich and poor by some incipient and tentative attempts at sympathy and brotherhood.
Nor need I dwell upon the ecclesiastical signs of the times, in which, mingled as they are, there is at least this one great good, that never since the early days have so large a proportion of Christian men been ‘seeking after the things that make for peace,’ and realising the oneness of all believers who hold the Headship of Christ.
All this review falls more properly into other hands than mine. Only I would put in a caution-do not let us mingle self-conceit with our congratulations; and, above all, do not let us ‘rest and be thankful.’ There is much to be done yet. Listening ears can catch on every side vague sounds that tell of unrest and of the stirrings into wakefulness of
‘The spirit of the years to come,
Yearning to mix itself with life.’
I seem to hear all around me the rushing in the dark of a mighty current that is bearing down upon us. Great social questions are rapidly coming to the front-the questions of distribution of wealth, abolition of privilege, the relations of labour and capital, and many others are clamant to be dealt with at least, if not solved. There Is much to be done before Jesus Christ is throned as King of England. War has to be frowned down; the brotherhood of man has to be realised, temperance has to be much more largely practised than it is.
I need not go over the catalogue of desiderata, of agenda-things that have to be done-in the near future. Only this I would say-Christian men and women are the last people who should be ready to ‘rest and be thankful,’ for the principles of the Gospel that we profess, which have never been applied to the life of nations as they ought to be, will solve the questions which make the despair of so many in this generation. We shall best express our thankfulness for these past sixty years by each of us taking our part in the great movement which, in the inevitable drift of things to democracy, is going to ‘cast the kingdom old into another mould,’ and which will, I pray, make our people more of what John Milton long ago called them, ‘God’s Englishmen.’ We have taught the nations many things. Our Parliament is called the Mother of Parliaments. Ours is
‘The land where, girt with friends or foes,
A man may say the thing he will.’
It has taught the nations a tempered freedom, and that a monarchy may be a true republic. May we rise to the height of our privileges and responsibilities, and teach our subject peoples, not only mechanics, science, law, free trade, but a loftier morality, and the name of Him by whom kings reign and princes decree justice!
We, members of the free Churches of England, come seldom under the notice of royalty, and have little acquaintance with courts, but we yield to none in our recognition of the virtues and in our sympathy with the sorrows of the Sovereign Lady, the good woman, who rules these lands, and we all heartily thank God for her to-day, and pray that for long years still to come the familiar letters V.R. may stand, as they have stood to two generations, as the symbol of womanly purity and of the faithful discharge of queenly duty.
1 Preached on the occasion of Queen Victoria’s Diamond Jubilee.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v3 (See Scofield "Psa 19:9").
fear
(See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5, 6 General Information:
General Information:
This continues David's last words.
Read full note →
The God of Israel spoke, the Rock of Israel ... me
Here the "God of Israel" is the same as the "Rock of Israel." The two phrases say essentially the same thing. David compares God to a rock to emphasize his power to protect his people. (See: Parallelism and Metaphor)
The one who rules righteously over men, who rules in the fear of God
These two sentences both say that the king will respect God and do what God wants him to do. (See: Parallelism)
in the fear of God
"respecting God"
He will be like the morning light ... sunshine after rain
Here God is comparing the king to the morning light and sunshine after the rain. These are all ways of saying this king would be a delight to God and a blessing for the people. These two phrases have a similar meaning and are used for emphasis. AT: "He will be a delight to all" (See: Simile and Parallelism)
translationWords
Israel
righteous
fear
light
earth
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 5, 6 23:2 The Spirit of the Lord speaks through me:…
23:2 The Spirit of the Lord speaks through me: David spoke of God, and in the process, God spoke through David.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.