*Minor differences ignored. Grouped by changes, with first version listed as example.
He shall judge thy people in righteousness. Some read this in the form of a wish -- O that he may judge, etc. Others retain the future tense; and thus it is a prophecy. But we will come nearer the correct interpretation by understanding something intermediate, as implied. All that is afterwards spoken, concerning the king, flows from the supposition, that the blessing prayed for in the first verse is conferred upon him -- from the supposition that he is adorned with righteousness and judgment. The prayer, then, should be explained thus: Govern our king, O God! that he may judge. Or in this way, When thou shalt have bestowed upon the king thy righteousness, then he will judge uprightly. To govern a nation well, is an endowment far too excellent to grow out of the earth; but the spiritual government of Christ, by which all things are restored to perfect order, ought much more to be considered a gift of heaven. In the first clause of the verse, David speaks of the whole people in general. In the second clause, he expressly mentions the poor, who, on account of their poverty and weakness, have need of the help of others, and for whose sake kings are armed with the sword to grant them redress when unjustly oppressed. Hence, also, proceeds peace, of which mention is made in the third verse. The term peace being employed among the Hebrews to denote not only rest and tranquillity, but also prosperity, David teaches us that the people would enjoy prosperity and happiness, when the affairs of the nation were administered according to the principles of righteousness. The bringing forth of peace is a figurative expression taken from the fertility of the earth. [1] And when it is said that the mountains and hills shall bring forth peace, [2] the meaning is, that no corner would be found in the country in which it did not prevail, not even the most unpromising parts, indicated by the mountains, which are commonly barren, or at least do not produce so great an abundance of fruits as the valleys. Besides, both the word peace and the word righteousness are connected with each clause of the verse, and must be twice repeated, [3] the idea intended to be conveyed being, that peace by righteousness [4] should be diffused through every part of the world. Some read simply righteousness, instead of In righteousness, supposing the letter v, beth, to be here redundant, which does not, however, appear to be the case. [5]
1 - As the earth brings forth fruits, so shall the mountains bring forth peace. The same figure is used in Psalm 85:12, where it is said, "Truth shall spring out of the earth."
2 - Dathe and Boothroyd take another view. According to them, the allusion is to the custom which, in ancient times, prevailed in the East, of announcing good or bad news from the tops of mountains, or other eminences; by means of which, acts of justice were speedily communicated to the remotest part of the country. The same image is used in Isaiah 40:9.
3 - That is, we are to read thus: "The mountains shall bring forth peace to the people in righteousness; and the hills shall bring forth peace to the people in righteousness."
4 - "Peace by righteousness." Calvin considers the Psalmist as representing peace to be the native fruit or effect of righteousness. Such also is the interpretation of Rosenmüller: "And the hills shall bring forth peace with justice, or because of justice.' Justice and peace are joined together, as cause and effect. When iniquity or injustice prevails, general misery is the consequence; and, on the contrary, the prevalence of justice is followed by general felicity. The sense of the clause is, -- happiness shall reign throughout the land, for the people shall be governed with equity."
5 - Rosenmüller, in like manner, objects to this reading. "Some expositors," says he, "consider the prefix v, beth, as redundant, or as denoting that the noun is in the accusative case; and that the clause may be rendered, And the hills shall bring forth justice Noldius, in his Concordance, adduces several passages as examples of a similar construction; but they appear, all of them, to be constructed on a different principle."
He shall judge thy people with righteousness - On this verse see the notes at Isaiah 11:3-4. The fact that this so entirely accords with the description in Isaiah. 11, which undoubtedly refers to the Messiah, has been alluded to above as confirming the opinion that the psalm has a similar reference.
He shall judge thy people with righteousness - With justice and mercy mixed, or according to equity.
And thy poor with judgment - Every one according to the law which thou hast appointed; but with especial tenderness to the poor and afflicted.
He shall judge thy people with righteousness,.... Or, "so shall he judge"; or, "that he may judge" (n), as the Syriac and Arabic versions; having the judgments and righteousness of God given him, he will be thereby qualified to judge the people of God; such as are so, not by creation, but by special grace; his chosen and covenant people, the redeemed and purchased people of God, and who in the effectual calling appear to be so, and are made his willing people. These Christ judges, rules, and governs, protects and defends, in a righteous manner; pleads their cause, vindicates their right, and avenges them on their enemies, as well as justifies them with his own righteousness;
and thy poor with judgment; justice and equity. Such who are literally poor, and are the Lord's poor, whom he has chosen, and makes rich in faith, and heirs of a kingdom; and with whom Christ, when here on earth, was chiefly concerned, and now is; and not with the great men and rulers of the earth: or such who are poor in spirit, sensible of their spiritual poverty; that find themselves hungry and thirsty, and destitute of righteousness, and without money, or anything to procure either. Or, "thine afflicted ones" (o); such as are distressed in body or mind, with respect to things temporal or spiritual; oppressed by sin, Satan, and the world, These Christ regards, and administers justice to in his own time and way; see Isaiah 11:4.
(n) "ut jus dicat", Tigurine version; so Ainsworth. (o) "afflictos tuos", Montanus, Vatablus, Musculus, Piscator, Gejerus, Michaelis, Tiguriue version.
This is a prophecy of the kingdom of Christ; many passages in it cannot be applied to the reign of Solomon. There were righteousness and peace at first in the administration of his government; but, before the end of his reign, there were troubles and unrighteousness. The kingdom here spoken of is to last as long as the sun, but Solomon's was soon at an end. Even the Jewish expositors understood it of the kingdom of the Messiah. Observe many great and precious promises here made, which were to have full accomplishment only in the kingdom of Christ. As far as his kingdom is set up, discord and contentions cease, in families, churches, and nations. The law of Christ, written in the heart, disposes men to be honest and just, and to render to all their due; it likewise disposes men to live in love, and so produces abundance of peace. Holiness and love shall be lasting in Christ's kingdom. Through all the changes of the world, and all the changes of life, Christ's kingdom will support itself. And he shall, by the graces and comforts of his Spirit, come down like rain upon the mown grass; not on that cut down, but that which is left growing, that it may spring again. His gospel has been, or shall be, preached to all nations. Though he needs not the services of any, yet he must be served with the best. Those that have the wealth of this world, must serve Christ with it, do good with it. Prayer shall be made through him, or for his sake; whatever we ask of the Father, should be in his name. Praises shall be offered to him: we are under the highest obligations to him. Christ only shall be feared throughout all generations. To the end of time, and to eternity, his name shall be praised. All nations shall call HIM blessed.
The effects of such a government by one thus endowed are detailed.
thy people . . . and thy poor--or, "meek," the pious subjects of his government.
Thy afflicted ones - For such are thine in a special manner, thou art their judge and patron.
*More commentary available at chapter level.