"And (his appearanoe is) as the light of morning, (o.t) the rising of the sun, A morning without olouds: (and the effect thereof as when) From brightness (o.nd) from rain verdure (springs) from (out of) the earth." Ae the influence of an unjust and ungodly ruler is powerful for evil, so the influence or the King Messiah is powerful for good, and much more abundantly (Ps. lxxii. 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" I A similar change takes place in the moral and spiritual world at the rising of the Sun of Righteousness (Mai. iv. 2; Isa. Ix. 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 i. 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. xxv. 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, uni- versally; as, when (after a season of drought, or in spring) heavy showers have fa.lie~ and bright sunshi!le breaks forth, the earth clothes itself in fresh and "tender green" (Isa. xxxv. 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 Cor. xv. 25). !II. HIS ASSURED MANIFESTATION, "For (there is sure ground for my expectation, for) is not my house (not myself merely) thns with (related to) God (that out of it such an exa.lted ruler and his beneficial influence shnll proceed)? For (because) he has eatablished 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 pleasnre (expressed therein)- For (therefore, I say) will he not cause (them) to sprout (to be fully accomplished)?" "The pledge of this just ruler was the eternal covenant which God had concluded with him" (Tholuck). The whole oracle is founded upon thi~ 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 (eh. vii. 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 Messi::mic vromise as his greatest delight" (C. A. Briggs, • Messianic Prophecy'). 1. It cannot Jail of fulfilment, in the o.ppearing and reign of the Messiah; because of: (1) The faith- fulness 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 for ever" (eh. xxii. 51); (5) carefully arranged, provided with everything adapted to effect the proper end thereof, and to avert failure, even through apostasy (eh. vii. 14, 15); (6) and its being constantly preserved, gulll'ded, watched over, until completely fulfilled. 2. In its fulfilment, the promised salvation of the people of God, and his gracious pur- poses concerning them, will be accomplishe~. "Al~ my salvation,'' et~. "The ~y~g Israelite looked forward to the grand destmy of his people, ancl lost his personality m the larger life of the nation, and thus triumphed over death through the thought of the 684 TRE SECOND BOOK OF SAMUEL. [ctr. xxnt. 1-80.
immortality and future blessedness of the collective Israel" (W. F. Adeney); or mthcr he e~pected to shar~ with them, in some way, their glorums inheritance (Ps. lxi. 6, 6; h:xm. 23, 26; lest. hv. 10--14; Iv. 3, 4; Dan. xii. 3, 4, 13). 3. On this the servant of Goo re#s with strong «mjidfflce and blessed hope, in life and death (Gen. xlix. 18), "We are saved by hope." And "when Christ, who is our Life, shall be manifestccl, then shall ye also with him be manifested in glory" (Col. iii. 4; 1 John iii. 2; 2 Pet. iii. 13). "My God, the covenant of thy love Abides for ever sure; And in its matchless grace I feel My happiness secure." IV. Hm FINAL JUDGl!IENT on the wicked. "And worthlessness [literally, • Delie.l, ungodly men'] a.a thoms thrust away (a.re) o.11 of them; For (because) not with the (unarmed) hand are they seized; And (but) the me.n who touches them le filled (fills his hand, provides himself) with iron, And she.ft of spoor (i.e. e. long epee.r), And v.ith tire are they utterly bumed on the spot." It is_ the part of a just and godly ruler to punish evil-doers. The undue leniency of David was followed by disastrous consequences (eh. iii 39; xiii. 21; xiv. 33; xix. 23; x~. 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 ii. 1-9). The coming King is not only a Saviour, but e.lso a Judge; and t.o him all judgment is committed (John v. 22, 27). '' There rises up before him (David) a field overrun with thoms, which the Divine ministers pluck up with gauntleted hands, and beat down with their bur:-..ished spears, and co=it to the consuming flames" (S. Cox, 'Expositor's Note-Book'). His judgment is: 1. Just. 2. Certain. 3. Irresistible. 4. Complete. The de.y of grace, during which forbearance has been shown in vain, is followed by the da.y of wrath (Me.I. iv. 1; Matt. ill. 12; xiii 40--43; Heb. vL 7).-D.