The blessed One, who called Himself “greater than Solomon,” is surely “here.” Christ as King of kings, clothed in all regal dignity, and reigning in righteousness, with full universal and enduring dominion, as in the millennium or times of restitution and refreshing, is presented here. (See Psa. 45; 2 Sam. 23; Isa. 9; Isa. 11; Isa. 32; Jer. 23:5-8.) This is the time of which it is said, “The Lord shall be king over all the earth: in that day there shall be one Lord, and His name one” (Zech. 14:9).
This king does altogether differently from the earthly gods who are found unfaithful to their royal or judicial commissions (Psa. 82). He will rule or judge wisely, as expressed by Solomon’s decree between the two harlots (1 Kings 3). And the scepter of righteousness in His hand will secure peace-mountains and hills, or governments and offices, bringing the one by the other (Psa. 72:3). In this way, that kingdom will express the presence of the true Melchisedec, or the sovereignty of Him who is both King of Righteousness and King of Peace. For righteousness being in power then, peace, godly peace, must be the result all the world over: all inconsistent with this must come into judgment. Isaiah 11 beautifully exhibits this also.
To get a name has been the great effort of man, even though the devil give it. (See Gen. 3:5; 4:17; 11:4; Psa. 49:11; Dan. 4:30; Rev. 13:2.) But Jesus will receive a name from God (Psa. 72:17; Phil. 2:9). And then the old promise to Abraham shall be made good in Christ his seed, for all shall be blessed in Him. (See Psa. 72:17, and Gen. 12:3.)
But all this royalty and power of Jesus is to God’s praise (Psa. 72:18-19). For in the kingdom all will own Him Lord to the glory of God the Father (Phil. 2). And His throne shall then be an untransferable one, as His priesthood now is; for it is here written “he shall live”—it will be constituted in “the power of an endless life” (Heb. 7)—and prayer and praise shall sustain and surround it, like Solomon’s, forever. All desire ends in a scene like this, in such a kingdom as is here anticipated—the prayers of David cease—for this kingdom is their answer. And surely the thought is blessed and cheering. But we know that a gloomy night is to usher in this bright and happy day. Indeed we do—and that thought is serious. The “whole world is to wonder after the Beast,” before “every tongue confess Jesus Lord.”
I may just add, that this kingdom does not now bound the expectations of faith, though it answered the prayers of David. For the further light of the revelation of God has taught us to look for “new heavens and a new earth” after this kingdom. This kingdom is to be delivered up, and then God is to be all in all. (See Psa. 8.)
NOTE—Psa. 71 gives us the old age of Jewish sorrow; and then, Psa. 73 the morning, or spring time, of Jewish joy, or Solomon’s glory. For though there is the time of “Jacob’s trouble,” yet “he shall be saved out of it” (Jer. 30).
Here the second part of the book of Psalms, according to the Jewish division, ends.