Verse-by-Verse Bible Commentary
Psalms 72:17

Clarke's Commentary

Verse Psalms 72:17. His name shall endure for ever — Hitherto this has been literally fulfilled. Solomon is celebrated in the east and in the west, in the north and in the south; his writings still remain, and are received, both by Jews and by Gentiles, as a revelation from God; and it is not likely that the name of the author shall ever perish out of the records of the world.

All nations shall call him blessed. — Because of the extraordinary manner in which he was favoured by the Most High. I well know that all these things are thought to belong properly to Jesus Christ; and, in reference to him, they are all true, and ten thousand times more than these. But I believe they are all properly applicable to Solomon: and it is the business of the commentator to find out the literal sense, and historical fact, and not seek for allegories and mysteries where there is no certain evidence of their presence. Where the sacred writers of the New Testament quote passages from the Old, and apply them to our Lord, we not only may but should follow them. And I am ready to grant there may be many other passages equally applicable to him with those they have quoted, which are not thus applied. Indeed, HE is the sum and substance of the whole Scripture. HE spoke by his Spirit in the prophets; and himself was the subject of their declarations. See our Lord's saying, Luke 24:44.

Coffman's Commentaries on the Bible

A PROPHECY OF BLESSINGS IN CHRIST

"His name shall endure forever; His name shall be continued as long as the sun: And men shall be blessed in him; All nations shall call him happy."

"His name shall endure forever… shall be continued as long as the sun" We absolutely must see something more in promises like this than the mere fact of some man's getting his named mentioned in the history books, whether sacred or secular history. If something like that is all that is meant here, then the names Korah, Cain and Judas Iscariot have received exactly the same thing, along with the name of Solomon.

No! What is meant here is that the mighty Name of this Great One who is spoken of here shall be a vital and active force in the world throughout the full term of earth's existence, "as long as the sun." This could have no reference at all to any king, much less Solomon.

"And men shall be blessed in him" The only one who ever lived on earth "in whom" men can be blessed is Jesus Christ the Messiah. "All spiritual blessings in the heavenly places are in Christ (Ephesians 1:3)." That means, of course, that there are not any blessings "in Solomon." By no system of accommodation known to this writer can such a statement as this be understood of anyone who ever lived except the Lord Jesus Christ.

"All nations shall call him happy" This expression seems hardly appropriate as a reference to Christ; but the words all nations is just as inappropriate as a reference to Solomon; therefore, we shall allow it as a reference to Christ not fully understood by this writer.

This verse is the conclusion of the psalm. The next two verses constitute the doxology, and the final verse designates this psalm with Psalms 72 as the "prayers of David."

Barnes' Notes on the Whole Bible

His name shall endure for ever - Margin, as in Hebrew, “Shall be forever;” that is, “He” shall endure forever.

His name shall be continued as long as the sun - As long as that continues to shine - an expression designed to express perpetuity. See the notes at Psalms 72:5. The margin here is, “shall be as a son to continue his father’s name forever.” The Hebrew word - נון nûn - means “to sprout, to put forth;” and hence, to “flourish.” The idea is that of a tree which continues always to sprout, or put forth leaves, branches, blossoms; or, which never dies.

And men shall be blessed in him - See Genesis 12:3; Genesis 22:18. He will be a source of blessing to them, in the pardon of sin; in happiness; in peace; in salvation.

All nations shall call him blessed - Shall praise him; shall speak of him as the source of their highest comforts, joys, and hopes. See Luke 19:38; Matthew 21:9; Matthew 23:39. The time will come when all the nations of the earth will honor and praise him.

Calvin's Commentary on the Bible

17.His name shall endure for ever The inspired writer again repeats what he had previously affirmed concerning the perpetual duration of this kingdom. And he doubtless intended carefully to distinguish it from earthly kingdoms, which either suddenly vanish away, or at length, oppressed with their own greatness, fall into ruin, affording by their destruction incontestible evidence that nothing in this world is stable and of long duration. When he says that his name shall endure for ever, it is not to be understood as merely implying that his fame should survive his death, as worldly men are ambitious that their name may not be buried with their body. He is rather speaking of the kingdom when he says that the name of this prince will continue illustrious and glorious for ever. Some explain the words לפני-שמש, liphney-shemesh, which we have rendered, in the presence of the sun, as if he meant that the glory with which God would invest the kings of Judah would surpass the brightness of the sun; but this is at variance with the context, for he had said above, (verse 5^th,) in the same sense, with the sun, and in the presence of the moon.

After having, therefore, made mention of the everlasting duration of the name of this king, he subjoins, by way of explanation, his name shall be continued in the presence of the sun Literally it is, his name shall have children, ⁽¹⁴⁵⁾ (for the Hebrew verb is derived from the noun for son,) that is to say, it shall be perpetuated from father to son; ⁽¹⁴⁶⁾ and as the sun rises daily to enlighten the world, so shall the strength of this king be continually renewed, and thus will continue from age to age for ever. In like manner, we shall afterwards see that the sun and the moon are called witnesses of the same eternity, (Psalms 89:38.) Whence it follows that this cannot be understood of the earthly kingdom, which flourished only for a short time in the house of David, and not only lost its vigor in the third successor, but was at length ignominiously extinguished. It properly applies to the kingdom of Christ; and although that kingdom often totters upon the earth when assailed with the furious hatred of the whole world, and battered by the most formidable engines of Satan, it is yet wonderfully upheld and sustained by God, that it may not altogether fail. The words which follow, All nations shall bless themselves in him, admit of a twofold meaning. The Hebrews often use this form of expression when the name of any man is used as an example or formula of prayer for blessings. For instance, a man blesses himself in David, who beseeches God to be as favorable and bountiful to him as he proved himself to be towards David. On the other hand, he is said to curse in Sodom and Gomorrah who employs the names of these cities by which to pronounce some curse. If, then, these two expressions, they shall bless themselves in him, and they shall call him blessed, are used in the same sense; the expression, to bless themselves in the king, will just mean to pray that the same prosperity may be conferred upon us which was conferred upon this highly favored king, whose happy condition will excite universal admiration. But if it is considered preferable to distinguish between these two expressions, (which is not less probable,) to bless one’s self in the king, will denote to seek happiness from him; for the nations will be convinced that nothing is more desirable than to receive from him laws and ordinances.

(145) “Filiabitur nomen ejus.” — Henry In the margin of our English Bibles it is, “He shall be as a son to continue his father’s name.” Bishop Patrick, therefore, paraphrases it, “His memory and fame shall never die, but be propagated from father to son, so long as the sun shall shine.” Rosenmüller reads, “Sobolescet nomen ejus , ‘his name shall increase,’ that is, shall be continued as long as the sun endureth; the government shall continue to his posterity in perpetual succession.” “The verb נון, nun, ” he adds, “which occurs only in this passage, is explained from the noun נין, nin, Genesis 21:23; Job 18:19; Isaiah 14:22. In these passages the word has obviously the meaning of offspring, and by the Chaldee interpreters, it is constantly rendered by the word בר, bar, falius , ‘a son.’ It may, therefore, be assumed with certainty, that the verb נון, nun, signifies sobolem procreare , ‘to procreate descendants.’ It may, however, be added, that the Alexandrine has here διαμενεῖ, a rendering in which both the Vulgate and Jerome concur: ‘perseverabit nomen ejus ,’ ‘his name shall endure.” Dathe takes this last mentioned view. He supposes, that instead of ינון, yinnon, we should read יכון,yikon, stabilietur, —permanebit ; “shall be established, — shall continue.” “The verb נון, nun, ” says he, “is not met with either in the Hebrew or in the cognate tongues, and is explained, — merely by conjecture, — augescere —sobolescere , — ‘to increase or multiply,’ because, as a noun in some of the dialects, it signifies a fish In the Septuagint the word is rendered διαμενεῖ; in the Vulgate and by Jerome, perseverabit ; in the Chaldee, praeparatum est ; in the Syriac, existet nomen ejus All these, without doubt, read יכון, yikon, ‘prepared, — established, — fixed,’ — the word which we find in the parallel passage, Psalms 89:38. The letters כ, caph, and נ, nun, it is evident, may very easily be interchanged from their similarity in form.”

(146) “(Car c’est un verbe en la langue Hebraique qui vient du nom de Fils,) c’est a dire, sera perpetue de pere en fils.” — Fr.

Smith's Bible Commentary

Psalms 72:1-20

Psalms 72:1-20 is entitled, "A Psalm for Solomon." As we read this, we find that it goes far beyond Solomon and actually is a prophecy of that Son that was promised to David, even Jesus Christ, who would sit on the throne of David and rule it and establish it in order, in justice, and in righteousness, from henceforth forever. And so Psalms 72:1-20 transcends beyond just David's prayer for his son Solomon, and it becomes an expression of Jesus Christ in the Kingdom Age upon the throne of David. And so, there is that dual interpretation of Psalms 72:1-20 .

Give the king thy judgments, O God, and thy righteousness unto the king's son ( Psalms 72:1 ).

When Jesus Christ comes again, the first order is that of judging the earth, gathering together the nations for judgment. "Give judgment unto thy king, and thy righteousness to the king's son."

He shall judge thy people with righteousness, and the poor with judgment. The mountains shall bring peace to the people, and the little hills, by righteousness. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. They shall fear thee as long as the sun and moon endure, throughout all generations. He shall come down like rain upon mown grass: as showers that water the earth. In his days shall the righteous flourish; and the abundance of peace so long as the moon endures ( Psalms 72:2-7 ).

So you see even by the words of the psalm. "They shall fear Thee as long as the sun and the moon endure, throughout all the generations." So it carries far beyond Solomon to that righteous King that God had promised to sit upon the throne of David, and to establish it from henceforth even forever, as long as the moon endures.

He shall have dominion also from sea to sea, and from the river to the ends of the eaRuth ( Psalms 72:8 ).

Again, the kingdom of God covering the entire earth.

They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. The kings of Tarshish and the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him: all nations shall serve him ( Psalms 72:9-11 ).

"Every knee shall bow, every tongue shall confess that Jesus Christ is the Lord, to the glory of God the Father" ( Philippians 2:10-11 ). And the kings of the earth will gather, bring gifts from all over the world where His kingdom extends, and will bring the praises of the people unto Him in Jerusalem. The glorious Kingdom Age.

Now when you read of the kings of the earth coming and gathering and paying their homage and bringing their gifts, who are those kings of the earth? Revelation, chapter 1, verse Psalms 72:5-6, "Unto Him who loved us and who hath made us unto our God a kingdom of priests, and we shall reign with Him upon the earth." Revelation, chapter 5, the song of the redeemed saints in heaven, "Worthy is the Lamb to take the scroll and loose the seals, for Thou was slain and have redeemed us by Thy blood, out of every nation, tribe, tongue, kindred, and people, and hath made us unto our God, kings and priests. And we shall reign with Thee upon the earth." The church. So this mention of the kings falling down before Him is actually a reference to you, His church, and your place with Him in the Kingdom Age.

For he shall deliver the needy when he crieth; the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight. And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised. There shall be a handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth. His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: and all nations shall call him blessed. Blessed be Jehovah God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name for ever: and let the whole earth be filled with his glory. Amen, and Amen. The prayers of David the son of Jesse are ended ( Psalms 72:12-20 ).

So this brings us to the end of the second book of the psalms. As we mentioned to you, the psalms are actually divided into five books, and each of the books ends with a doxology. And here we find the doxology, "The whole earth be filled with His glory. Amen and Amen." Just sort of, you know, the capstone on the thing, the conclusion. And thus, the prayers of David the son of Jesse are ended.

So as we enter into Book Three of the Psalms, we now get into a series of psalms that are ascribed to Asaph. Now Asaph was the chief musician. He was appointed by David as head over the musicians. Whether it is the name of an actual person or the title for the chief musician is not known. It is quite possible that Asaph is just the title for the chief musician, and thus, the psalms of Asaph would be the psalms of the chief musician, and not necessarily of the same person. Some of these psalms ascribed here to Asaph are psalms that definitely go beyond the Davidic period of reign, even into the areas of the desolation. Psalms that were written after the nation of Israel was devastated by their enemies, which, of course, goes then beyond Solomon's reign. "

Dr. Constable's Expository Notes

Psalms 72

This royal psalm is one of two psalms that attribute authorship to Solomon in the superscription (cf. Psalms 127). It describes his reign but anticipates the rule of his successor, Jesus Christ, on earth in the future. [Note: Chisholm, "A Theology . . .," p. 270.] The psalmist prayed for the prosperity of the Lord’s anointed, ultimately Israel’s Messiah. Isaac Watts wrote the hymn "Jesus Shall Reign" after meditating on this psalm. [Note: Kidner, p. 253.]

"The psalm is quoted nowhere in the New Testament as referring to Jesus, but certainly it describes the elements that will make up the promised kingdom when Jesus returns." [Note: Wiersbe, The . . . Wisdom . . ., p. 219.]

Solomon wrote of the blessings that God bestows through His anointed ruler. Because the Lord had appointed the king and because he ruled righteously, Solomon expected his reign to be far-reaching. He asked God to bless his reign with peace and prosperity because he protects the oppressed.

"The psalm begins with a prayer for the messianic kingship of David’s dynasty (Psalms 72:1-2) and ends on an ascription of praise to the universal kingship of the Lord (Psalms 72:18-19). The petition alternates between a prayer for the king, a prayer for the prosperity and justice associated with the rule, and a prayer for the extent of the rule." [Note: VanGemeren, p. 469.]

Dr. Constable's Expository Notes

3. The consequences of a wide reign of justice 72:15-20

Dr. Constable's Expository Notes

Such a king would enjoy lasting praise, not just the appreciation of the generation he served (cf. Genesis 12:2-3; Revelation 21:24).

Gill's Exposition of the Whole Bible

His name shall endure for ever,.... As a King; for he is chiefly spoken of here in his kingly office: not merely the fame of him; for so the fame of an earthly king; even of a tyrant, may continue as long as the world does; but the meaning is, that he himself should continue in his office for ever: his throne is for ever and ever; of his government there will be no end; his kingdom is an everlasting one; he shall reign over the house of Jacob, and on the throne of David, for ever and ever: he shall have no successor in this his office, any more than in the priestly office; which is an unchangeable one, or does not pass from one to another: his Gospel is his name, Acts 9:15; and that shall endure for ever, or to the end of the world; until all his elect are gathered in, notwithstanding the violent persecutions of men, the cunning craft of false teachers, and the death of Gospel ministers and professors: as long as this is preached, Christ's name will endure, since he is the sum and substance of it; and not only is his name perpetuated in his Gospel, but also in his ordinances, those of baptism and the Lord's supper, which are administered in his name, and will be unto his second coming;

his name shall be continued as long as the sun; or "shall be sonned" or "filiated" r; that is, shall be continued in his sons, in his spiritual offspring, as long as the sun lasts; as the names of parents are continued in their children; so the name of Christ is, and will be, continued in him: he has children which the Lord has given him; a seed that he shall see in all periods of time, to whom he stands in the relation of the everlasting Father; these bear his name, are called "Christians" from him, and these his seed and offspring shall endure for ever: for though sometimes their number may be few; yet there are always some in the worst of times; Christ has always had some to bear his name, and ever will have; and in the latter day they will be very numerous, even as the sand of the sea. The Jews take the word "Yinnon", here used, for a name of the Messiah s, and render the words, "before the sun his name was Yinnon"; and so the Targum,

"before the sun was, or was created, (as in the king's Bible,) his name was prepared;''

or appointed: for they say t, the name of the Messiah was one of the seven things created before the world was: it is certain that Christ was the Son of God, from eternity, or the eternal Son of God: he was so before his resurrection from the dead, when he was only declared, and did not then become the Son of God: he was owned by his divine Father, and believed in as the Son of God by men before that time: he was so before his incarnation, and not by that: he, the Son of God, was sent in human nature, and made manifest in it, and was known by David and Solomon, under that relation; and, as such, he was concerned in the creation of all things; and was in the day of eternity, and from all eternity, the only begotten Son of the Father; see Psalms 2:7; but the version and sense which Gussetius u gives seem best of all; "his name shall generate", or "beget children before the sun"; that is, his name preached, as the Gospel, which is his name, Acts 9:15, shall be the means of begetting many sons and daughters openly and publicly, in the face of the sun, and wherever that is;

and [men] shall be blessed in him; men, and not angels, sinful men; such as are by nature children of wrath, and cursed by the law of works, yet blessed in Christ; even all elect men, all that are chosen in him, whether Jews or Gentiles; for he is the "seed [of] Abraham", in whom "all the nations of the earth should be blessed", Genesis 22:18; as they are with all spiritual blessings; with redemption, peace, pardon, righteousness, and eternal life: they are in him, and blessed in him; he is their head and representative, and so blessed in him; he is the fountain, cause, author, and giver of all blessings; they all come from him, through him, and for his sake, through his blood, righteousness, and sacrifice. Or, "they shall be blessed in him": that is, his children and spiritual offspring, in whom his name is perpetuated. Or, "they shall bless themselves in him" w; reckon themselves blessed in him, and make their boast of him, and glory in him;

all nations shall call him blessed; as he is a divine Person; not only the Son of the Blessed, but God over all, blessed for ever; and as man, being set at the right hand of God, crowned with glory and honour, and all creatures, angels and men, subject to him; and as Mediator, acknowledging him to be the fountain of all blessedness to them, and, upon that account, ascribing all blessing, honour, glory, and praise, unto him.

r ינון "filiabitur", Montanus, Vatablus, Michaelis. s T. Bab. Sanhedrin, fol. 98. 2. Midrash Echa Rabbati, fol. 50. 2. Pirke Eliezer, c. 32. fol. 33. 2. t T. Bab. Pesachim, fol. 54. 1. Nedarim, fol. 39. 2. Bereshit Bereihit Rabba, s. 1. fol. 1. 2. u Ebr. Comment. p. 511. w ויתברכו בו "et benedicentes sibi in eo", Junius Tremellius so Cocceius, Michaelis, Ainsworth.

Henry's Complete Commentary on the Bible

      2 He shall judge thy people with righteousness, and thy poor with judgment.   3 The mountains shall bring peace to the people, and the little hills, by righteousness.   4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.   5 They shall fear thee as long as the sun and moon endure, throughout all generations.   6 He shall come down like rain upon the mown grass: as showers that water the earth.   7 In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.   8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth.   9 They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.   10 The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.   11 Yea, all kings shall fall down before him: all nations shall serve him.   12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper.   13 He shall spare the poor and needy, and shall save the souls of the needy.   14 He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.   15 And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised.   16 There shall be a handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth.   17 His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.

      This is a prophecy of the prosperity and perpetuity of the kingdom of Christ under the shadow of the reign of Solomon. It comes in, 1. As a plea to enforce the prayer: "Lord, give him thy judgments and thy righteousness, and then he shall judge thy people with righteousness, and so shall answer the end of his elevation, Psalms 72:2; Psalms 72:2. Give him thy grace, and then thy people, committed to his charge, will have the benefit of it." Because God loved Israel, he made him king over them to do judgment and justice,2 Chronicles 9:8. We may in faith wrestle with God for that grace which we have reason to think will be of common advantage to his church. 2. As an answer of peace to the prayer. As by the prayer of faith we return answers to God's promises of mercy, so by the promises of mercy God returns answers to our prayers of faith. That this prophecy must refer to the kingdom of the Messiah is plain, because there are many passages in it which cannot be applied to the reign of Solomon. There was indeed a great deal of righteousness and peace, at first, in the administration of his government; but, before the end of his reign, there were both trouble and unrighteousness. The kingdom here spoken of is to last as long as the sun, but Solomon's was soon extinct. Therefore even the Jewish expositors understand it of the kingdom of the Messiah.

      Let us observe the many great and precious promises here made, which were to have their full accomplishment only in the kingdom of Christ; and yet some of them were in part fulfilled in Solomon's reign.

      I. That it should be a righteous government (Psalms 72:2; Psalms 72:2): He shall judge thy people with righteousness. Compare Isaiah 11:4. All the laws of Christ's kingdom are consonant to the eternal rules of equity; the chancery it erects to relieve against the rigours of the broken law is indeed a court of equity; and against the sentence of his last judgment there will lie no exception. The peace of his kingdom shall be supported by righteousness (Psalms 72:3; Psalms 72:3); for then only is the peace like a river, when the righteousness is as the waves of the sea. The world will be judged in righteousness, Acts 17:31.

      II. That it should be a peaceable government: The mountains shall bring peace, and the little hills (Psalms 72:3; Psalms 72:3); that is (says Dr. Hammond), both the superior and the inferior courts of judicature in Solomon's kingdom. There shall be abundance of peace,Psalms 72:7; Psalms 72:7. Solomon's name signifies peaceable, and such was his reign; for in it Israel enjoyed the victories of the foregoing reign and preserved the tranquillity and repose of that reign. But peace is, in a special manner, the glory of Christ's kingdom; for, as far as it prevails, it reconciles men to God, to themselves, and to one another, and slays all enmities; for he is our peace.

      III. That the poor and needy should be, in a particular manner, taken under the protection of this government: He shall judge thy poor,Psalms 72:2; Psalms 72:2. Those are God's poor that are impoverished by keeping a good conscience, and those shall be provided for with a distinguishing care, shall be judged for with judgment, with a particular cognizance taken of their case and a particular vengeance taken for their wrongs. The poor of the people, and the children of the needy, he will be sure so to judge as to save, Psalms 72:4; Psalms 72:4. This is insisted upon again (Psalms 72:12; Psalms 72:13), intimating that Christ will be sure to carry his cause on behalf of his injured poor. He will deliver the needy that lie at the mercy of their oppressors, the poor also, both because they have no helper and it is for his honour to help them and because they cry unto him and he has promised, in answer to their prayers, to help them; they by prayer commit themselves unto him,Psalms 10:14. He will spare the needy that throw themselves on his mercy, and will not be rigorous and severe with them; he will save their souls, and that is all they desire. Blessed are the poor in spirit, for theirs is the kingdom of heaven. Christ is the poor man's King.

      IV. That proud oppressors shall be reckoned with: He shall break them in pieces (Psalms 72:4; Psalms 72:4), shall take away their power to hurt, and punish them for all the mischief they have done. This is the office of a good king, Parcere subjectis, et debellare superbos--To spare the vanquished and debase the proud. The devil is the great oppressor, whom Christ will break in pieces and of whose kingdom he will be the destruction. With the breath of his mouth shall he slay that wicked one (Isaiah 11:4), and shall deliver the souls of his people from deceit and violence,Psalms 72:14; Psalms 72:14. He shall save from the power of Satan, both as an old serpent working by deceit to ensnare them and as a roaring lion working by violence to terrify and devour them. So precious shall their blood be unto him that not a drop of it shall be shed, by the deceit or violence of Satan or his instruments, without being reckoned for. Christ is a King, who, though he calls his subjects sometimes to resist unto blood for him, yet is not prodigal of their blood, nor will ever have it parted with but upon a valuable consideration to his glory and theirs, and the filling up of the measure of their enemies' iniquity.

      V. That religion shall flourish under Christ's government (Psalms 72:5; Psalms 72:5): They shall fear thee as long as the sun and moon endure. Solomon indeed built the temple, and the fear and worship of God were well kept up, for some time, under his government, but it did not last long; this therefore must point at Christ's kingdom, all the subjects of which are brought to and kept in the fear of God; for the Christian religion has a direct tendency to, and a powerful influence upon, the support and advancement of natural religion. Faith in Christ will set up, and keep up, the fear of God; and therefore this is the everlasting gospel that is preached, Fear God, and give honour to him,Revelation 14:7. And, as Christ's government promotes devotion towards God, so it promotes both justice and charity among men (Psalms 72:7; Psalms 72:7): In his days shall the righteous flourish; righteousness shall be practised, and those that practise righteousness shall be preferred. Righteousness shall abound and be in reputation, shall command and be in power. 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 it produces abundance of peace and beats swords into ploughshares. Both holiness and love shall be perpetual in Christ's kingdom, and shall never go to decay, for the subjects of it shall fear God as long as the sun and moon endure; Christianity, in the profession of it, having got footing in the world, shall keep its ground till the end of time, and having, in the power of it, got footing in the heart, it will continue there till, by death, the sun, and the moon, and the stars (that is, the bodily senses) are darkened. Through all the changes of the world, and all the changes of life, Christ's kingdom will support itself; and, if the fear of God continue as long as the sun and moon, abundance of peace will. The peace of the church, the peace of the soul, shall run parallel with its purity and piety, and last as long as these last.

      VI. That Christ's government shall be very comfortable to all his faithful loving subjects (Psalms 72:6; Psalms 72:6): He shall, by the graces and comforts of his Spirit, come down like rain upon the mown grass; not on that which is cut down, but that which is left growing, that it may spring again, though it was beheaded. The gospel of Christ distils as the rain, which softens the ground that was hard, moistens that which was dry, and so makes it green and fruitful, Isaiah 55:10. Let our hearts drink in the rain,Hebrews 6:7.

      VII. That Christ's kingdom shall be extended very far, and greatly enlarged; considering,

      1. The extent of his territories (Psalms 72:8; Psalms 72:8): He shall have dominion from sea to sea (from the South Sea to the North, or from the Red Sea to the Mediterranean) and from the river Euphrates, or Nile, to the ends of the earth. Solomon's dominion was very large (1 Kings 4:21), according to the promise, Genesis 15:18. But no sea, no river, is named, that it might, by these proverbial expressions, intimate the universal monarchy of the Lord Jesus. His gospel has been, or shall be, preached to all nations (Matthew 24:14), and the kingdoms of the world shall become his kingdoms (Revelation 11:15) when the fulness of the Gentiles shall be brought in. His territories shall be extended to those countries, (1.) That were strangers to him: Those that dwell in the wilderness, out of all high roads, that seldom hear news, shall hear the glad tidings of the Redeemer and redemption by him, shall bow before him, shall believe in him, accept of him, worship him, and take his yoke upon them. Before the Lord Jesus we must all either bow or break; if we break, we are ruined--if we bow, we are certainly made for ever. (2.) That were enemies to him, and had fought against him: They shall lick the dust; they shall be brought down and laid in the dust, shall bite the ground for vexation, and be so hunger-bitten that they shall be glad of dust, the serpent's meat (Genesis 3:15), for of his seed they are; and over whom shall not he rule, when his enemies themselves are thus humbled and brought low?

      2. The dignity of his tributaries. He shall not only reign over those that dwell in the wilderness, the peasants and cottagers, but over those that dwell in the palaces (Psalms 72:10; Psalms 72:10): The kings of Tarshish, and of the isles, that lie most remote from Israel and are the isles of the Gentiles (Genesis 10:5), shall bring presents to him as their sovereign Lord, by and under whom they hold their crowns and all their crown lands. They shall court his favour, and make an interest in him, that they may hear his wisdom. This was literally fulfilled in Solomon (for all the kings of the earth sought the wisdom of Solomon, and brought every man his present,2 Chronicles 9:23; 2 Chronicles 9:24), and in Christ too, when the wise men of the east, who probably were men of the first rank in their own country, came to worship him and brought him presents,Matthew 2:11. They shall present themselves to him; that is the best present we can bring to Christ, and without that no other present is acceptable, Romans 12:1. They shall offer gifts, spiritual sacrifices of prayer and praise, offer them to Christ as their God, on Christ as their altar, which sanctifies every gift. Their conversion to God is called the offering up, or sacrificing, of the Gentiles,Romans 15:16. Yea, all kings shall, sooner or later, fall down before him, either to do their duty to him or to receive their doom from him, Psalms 72:11; Psalms 72:11. They shall fall before him, either as his willing subjects or as his conquered captives, as suppliants for his mercy or expectants of his judgment. And, when the kings submit, the people come in of course: All nations shall serve him; all shall be invited into his service; some of all nations shall come into it, and in every nation incense shall be offered to him and a pure offering,Malachi 1:11; Revelation 7:9.

      VIII. That he shall be honoured and beloved by all his subjects (Psalms 72:15; Psalms 72:15): He shall live; his subjects shall desire his life (O king! live for ever) and with good reason; for he has said, Because I live, you shall live also; and of him it is witnessed that he liveth, ever liveth, making intercession,Hebrews 7:8; Hebrews 7:25. He shall live, and live prosperously; and, 1. Presents shall be made to him. Though he shall be able to live without them, for he needs neither the gifts nor the services of any, yet to him shall be given of the gold of Sheba--gold, the best of metals, gold of Sheba, which probably was the finest gold; for he that is best must be served with the best. Those that have abundance of the wealth of this world, that have gold at command, must give it to Christ, must serve him with it, do good with it. Honour the Lord with thy substance. 2. Prayers shall be made for him, and that continually. The people prayed for Solomon, and that helped to make him and his reign so great a blessing to them. It is the duty of subjects to make prayers, intercessions, and giving of thanks, for kings and all in authority, not in compliment to them, as is too often done, but in concern for the public welfare. But how is this applied to Christ? He needs not our prayers, nor can have any benefit by them. But the Old-Testament saints prayed for his coming, prayed continually for it; for they called him, He that should come. And now that he has come we must pray for the success of his gospel and the advancement of his kingdom, which he calls praying for him (Hosanna to the Son of David, prosperity to his reign), and we must pray for his second coming. It may be read, Prayer shall be made through him, or for his sake; whatsoever we ask of the Father shall be in his name and in dependence upon his intercession. 3. Praises shall be made of him, and high encomiums given of his wisdom, justice, and goodness: Daily shall he be praised. By praying daily in his name we give him honour. Subjects ought to speak well of the government that is a blessing to them; and much more ought all Christians to praise Jesus Christ, daily to praise him; for they owe their all to him, and to him they lie under the highest obligations.

      IX. That under his government there shall be a wonderful increase both of meat and mouths, both of the fruits of the earth in the country and of the people inhabiting the cities, Psalms 72:16; Psalms 72:16. 1. The country shall grow rich. Sow but a handful of corn on the top of the mountains, whence one would expect but little, and yet the fruit of it shall shake like Lebanon; it shall come up like a wood, so thick, and tall, and strong, like the cedars of Lebanon. Even upon the tops of the mountains the earth shall bring forth by handfuls; that is an expression of great plenty (Genesis 41:47), as the grass upon the house top is said to be that wherewith the mower fills not his hand. This is applicable to the wonderful productions of the seed of the gospel in the days of the Messiah. A handful of that seed, sown in the mountainous and barren soil of the Gentile world, produced a wonderful harvest gathered in to Christ, fruit that shook like Lebanon. The fields were white to the harvest,John 4:35; Matthew 9:37. The grain of mustard-seed grew up to a great tree. 2. The towns shall grow populous: Those of the city shall flourish like grass, for number, for verdure. The gospel church, the city of God among men, shall have all the marks of prosperity, many shall be added to it, and those that are shall be happy in it.

      X. That his government shall be perpetual, both to his honour and to the happiness of his subjects. The Lord Jesus shall reign for ever, and of him only this must be understood, and not at all of Solomon. It is Christ only that shall be feared throughout all generations (Psalms 72:5; Psalms 72:5) and as long as the sun and moon endure,Psalms 72:7; Psalms 72:7. 1. The honour of the princes is immortal and shall never be sullied (Psalms 72:17; Psalms 72:17): His name shall endure for ever, in spite of all the malicious attempts and endeavours of the powers of darkness to eclipse the lustre of it and to cut off the line of it; it shall be preserved; it shall be perpetuated; it shall be propagated. As the names of earthly princes are continued in their posterity, so Christ's in himself. Filiabitur nomen ejus--His name shall descend to posterity. All nations, while the world stands, shall call him blessed, shall bless God for him, continually speak well of him, and think themselves happy in him. To the end of time, and to eternity, his name shall be celebrated, shall be made use of; every tongue shall confess it and every knee shall bow before it. 2. The happiness of the people if universal too; it is complete and everlasting: Men shall be blessed, truly and for ever blessed, in him. This plainly refers to the promise made unto the fathers that in the Messiah all the nations of the earth should be blessed. Genesis 12:3.

Spurgeon's Verse Expositions of the Bible

Blessed In Him

February 7, 1886 by C. H. SPURGEON (1834-1892)

"Men shall be blessed in him." Psalms 72:17

I wish that I could speak at my very best concerning the glorious HIM who is mentioned in the text; but I have hardly got into full working order after my season of rest. One's voice becomes rusty, like an unused key, and one does not at first feel quite at ease in speaking after a time of comparative quietude. Do not, however, think that my subject is a poor one; if there are defects in my discourse, remember that it will only be the speaker who is poverty-stricken, not the great King and Lord of whom he is speaking. "Men shall be blessed in him." O sirs, if one had the tongues of men and of angels, and if one could only for once use that speech which it is not lawful for a man to utter, those words which Paul tells us that he heard when he was caught up to the third heaven, if we could even speak as never man yet spake, we could not fully set forth all the glories of him of whom this text speaks. David's thoughts, doubtless, rested in part upon Solomon when he said, "Men shall be blessed in him;" and our Lord himself spoke of Solomon in all his glory; but what poor stuff is human glory at the very highest! The "Him" mentioned in the text, the higher and the greater Solomon who is truly meant in these words, has a real glory, not of earthly pomp and fading tinsel, nor of gold and pearls and precious stones, but the more excellent glory of character and the true beauty of holiness. In him all divine excellences are blended. I cannot hope to set him forth as he deserves, I cannot tell you all his virtues and his glories; but, oh! he is very dear to many of us. His name is engraven on the fleshy tablets of our hearts, and when we lie upon our last bed, and all things else shall be forgotten in the decay of nature, we shall still remember that dear name which is above every name, the contemplation of our Savior's blessed person shall then absorb every faculty of our being. "Men shall be blessed in him," the Lord Jesus Christ, the Son of God, the Son of man, the Savior, the Redeemer, the God over all blessed for ever, who is also bone of our bone and flesh of our flesh. As I should fail altogether to speak of him as he deserves, I will not attempt the impossible task; but will try to speak of men being blessed in him. That is a note a little lower; if we cannot reach the highest octave, we may attain to a lower one; yet, while we speak of the blessing that comes from him, let us still think of him from whom the blessing comes, and let us remember that, as all blessings come from him, it is because all blessings are laid up in him; because every conceivable good is stored up in the person of the Lord Jesus Christ, "and of his fullness have all we received, and grace for grace." I. My first remark concerning the text is, that it makes mention of A SINGULAR CONDITION: "Men shall be blessed in him." It is a singular condition to be blessed, for, by nature, men are not blessed. We are born under a curse. Our first father turned aside the blessing when he disobeyed God's command, and in the early dawn of the day of our race, he darkened our sky once for all. The curve still abides upon man, that in the sweat of his face he shall eat bread, and upon woman, that in sorrow she shall bring forth children. How much woe lies in the curse that falls upon us in consequence of our own personal sin!" Who slew all these" these comforts and joys of life? Oftentimes, they have been slain by a man's own hands, through his own sin, or through the sins of those who surround him. The trail of the old serpent is everywhere. You cannot open your eyes without discovering that man is not blessed, but oftentimes abides under the curse. Put that truth down before you, and then read the text, "Men shall be blessed in him." Apart from him, they are accursed; they wring their hands, and wish they had never been born, and some sigh and sorrow almost without ceasing. Man is born to trouble, as the sparks fly upward, and it is a singular thing that any man should be blessed, so singular, that no man ever is blessed until he comes to be connected with the Lord Jesus Christ: "Men shall be blessed in him." Many people, who forget all about the curse, nevertheless acknowledge that they are unhappy. Go up and down amongst the whole race of men, and how few you will find really happy! I believe that none are truly happy until they are in Christ; but even if they were happy, that is not the word that is used in our text. It does not say, "Men shall be happy in him." It gives us a fuller, deeper, richer word than that: "Men shall be blessed in him." To be more happy, may be a thing of time and of this world only; I do not mean that the happiness may not be true and real, but still, compared with all that the word "blessed" implies, the word "happy" has no eternity, no depth, no fullness, no force in it. So that, even if men were happy, they would not come up to the fullness of the promise in our text. But, alas! the mass of men are unhappy sighing for this, and mourning for that, never blessed, but only hoping to be so. The text, therefore, comes in with its sweet silvery ring, telling that men shall cease to be unhappy, and that they shall rise even above merely being happy, and they shall come to be "blessed in him." I regret to say that there is a third class of people who, when they rise above the curse, and are not absolutely unhappy, yet nevertheless are in a state of doubt and hesitation. We could not positively say that they are cursed, for we hope that some part of the blessing has fallen upon them; we may not call them unhappy, yet we know that they are not eminently happy. They hope that they are saved, or they trust that they shall be safe at the last; but they are not sure that the blessings of salvation are theirs already. Our text does not say that, in Christ, this condition of luminous haze, if I may so call it, this condition of doubt and uncertainty is all that is to be attained. No, but it says, "Men shall be blessed in him;" and no man can call himself truly blessed till he knows that he is blessed, till he is sure of it, till he has passed the period of dubious questioning, till he has come out of the miry and boggy country of hesitation and doubt, and stands upon the firm ground of full assurance, so that he can say, "I am God's child; the Father's love is fixed upon me; I have a part and portion in the covenant of grace; I am saved." Now it is to that blessed condition that the text directs our thoughts; it promises that men shall be delivered from the curse, that they shall be uplifted from their natural unhappiness, that they shall be rescued from their doubtful or their hopeful questioning, and shall even come to be blessed. God shall pronounce them blessed. He shall set upon them the broad seal of divine approbation, and call them blessed; and with that seal there shall come streaming into their hearts the sweetness of intense delight, which shall give them experimentally a blessing to their own conscious enjoyment. Let me tell you what Christ does for a man who is really in him, and then you will see how he is blessed. The man who comes to Christ by faith, and truly trusts Christ, has all the past rectified. All his sins, whatever they may have been, are pardoned in a moment as soon as he believes in Jesus Christ the Son of God. His iniquities are blotted out, and are as if they had never been committed. As the cloud passes away, and is no more to be seen, so the thick clouds of our sins are dispersed by Christ as soon as we believe in him. Nor will they ever return to darken our sky. The forgiveness which God gives is not temporary, but eternal. Once pardoned, you are pardoned for ever; the act of divine amnesty and oblivion stands fast for ever and ever. Is not that man truly blessed, then, who is made free from sin? David says, "Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile." This is the blessedness which Christ gives to those who are in him, that, as for the past, in its entirety, with all its blackness, with all its aggravated sin, he has taken it upon himself, and borne the penalty due on account of it, and he makes a clean sweep of it, and says of the man who trusts in him, "Thy sins, which are many, are all forgiven thee; go in peace." That is one part of the blessedness of those who are in Christ, the past is all forgiven. At the same time, the man who is in Christ receives present favor. As soon as we truly believe in Jesus, there steals over our heart a delicious sense of rest, according to his gracious invitation and promise, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." And as we go on to serve the Lord, and take his yoke upon us, and learn of him, we find rest unto our souls, for his yoke is easy, and his burden is light. I believe that, oftentimes, a child of God, when he realizes his union to Christ, feels so blessed that he does not know of anything that could make him more blessed than he is. He says, "I am perfectly content with my Lord, and with what I am in him. With myself, I am always dissatisfied, and always groaning because I cannot entirely conquer sin; but with my Savior. I am always satisfied, I am triumphant in him, and rejoicing in him, indeed, blessed in him." Some of you know what a blessed thing it is to be a child of God, and an heir of heaven, how blessed it is to have the throne of grace where you can take your troubles, and to have a Helper who is strong enough to deliver you. I spoke, the other day, with a Christian friend, and I said to him, "My life sometimes seems to be like that of a man walking upon a tight rope. The walk of faith is very mysterious; one false step, or one slip and where should we be?" My friend replied, "Yes, it is so, no doubt; but then, underneath are the everlasting arms." Ah! that is a blessed addition to the figure; there is no slipping off the rope on which God calls us to walk; but if there were, underneath are the everlasting arms, and all is well; and the Christian, when he knows that, and lives as one should live who is in Christ, is even now a truly blessed man. But that is not all, for he who believes in Christ has his future guaranteed. He does not know how long he shall live, and he does not want to know, for his Father knows. God knows all that you and I may wish to know; and as he knows it, it is better than our knowing it. Whether our life is long or short, he will be with us unto the end, and as our days our strength shall be. He will sanctify to us every trial we meet, and nothing shall by any means harm us. He will bring us safely to our journey's end, and we shall go through the cold death-stream without a fear; we shall rise triumphant on the shore of the hill-country on the other side, and we shall behold our Savior's face without a veil between for ever and for ever. All this is an absolute certainty if we are the children of God, for it is not possible that one of the divine family should perish, that one bought with the blood of Christ should ever be cast away. He will keep his own, and preserve them even to the end. Are they not blessed, then, and is not the text full of sweetness as to this singular condition, "Men shall be blessed in him"? Where are you, ye blessed men and women? Where are you? Come and enjoy your blessedness; do not be ashamed to be happy. I do believe that some Christians are a little frightened at themselves when they find that they are full of joy; and if, perchance, they should ever break through the rules of decorum, and express their joy, then they turn crimson. It was not thus with the saints of old, for sometimes they spoke and sang so loudly of the joy of their hearts that even their adversaries said, "The Lord hath done great things for them," and they replied, "The Lord hath done great things for us; whereof we are glad," and again they lifted up their hallelujahs. Then were their mouths filled with laughter, and their tongues with singing. So let it be with you, for you are indeed a blessed people if you are in Christ. II. Having thus dwelt upon this singular condition, I now give you another key-word. The text says, "Men shall be blessed in him." This is A WIDE STATEMENT. Oftentimes, the greatest truths lie in the shortest sentences. There is a great mass of truth within the compass of these few words: "Men shall be blessed in him." There are only six words here, but to make the wide statement true requires breadth of number. You could not well say, "Men shall be blessed in him," if those to be blessed were a very few. It is not possible that the election of grace should consist of a few scores of persons making up a specially favored denomination; else the psalmist would not speak after this wide fashion, "Men shall be blessed in him." The Holy Ghost is not given to exaggeration, and he would have put it, "A few men will be blessed in him." But here there is nothing of the kind; it is "Men shall be blessed in him," meaning the great mass of the human race, vast multitudes of the sons of Adam. I do believe that, when this dispensation comes to an end, notwithstanding all the dreary centuries that have passed, Christ shall have the pre-eminence as to numbers as well as in every other respect, and that the multitudes who shall be saved by him shall far transcend those who have rejected his mercy. The text says, "Men shall be blessed in him," that is to say, the most of men, innumerable myriads of men shall get the blessing that Jesus purchased by his death on the cross. But when the text says, "Men shall be blessed in him," it implies great width of variety. "Men" not merely kings or noblemen, but "Men shall be blessed in him." Men, not working men, or thinking men, or fighting men, or this sort of men, or the other sort of men, but men of all sorts, "Men shall be blessed in him." It is a delightful thought that Christ is as much fitted to one rank and one class of persons as to another.

"While grace is offered to the prince, The poor may take their share; No mortal has a just pretense, To perish in despair."

Christ is the Christ of the multitude. His Father says of him, "I have exalted One chosen out of the people;" but he is equally the Christ of the most refined and eclectic. He comes with equal grace to those who stand in the highest or the lowest earthly position. "Men shall be blessed in him." Of course, the word "men" includes women and children, it means the human race. "Men shall be blessed in him." Do not, therefore, let anyone say, "I am a strange, odd person;" for the text puts in this little-big word, "men," which takes you in, whoever you may be. If you come to Christ, you are included in this promise, "Men shall be blessed in him." So that there is a width of variety implied here. Our text also indicates length of period: "Men shall be blessed in him." Men have been blessed in him; these many centuries, Christ has shone with all the radiance of omnipotent love upon this poor fallen world, but his light is as full as ever; and, however long this dispensation shall last, "Men shall be blessed in him." Though some of those men are, perhaps, grey with years and decrepit through age, yet still the promise stands, "Men shall be blessed in him;" and while that verse has the word "shall" in it, why should not the greyest head receive the divine blessing? Why should not a man who is on the borders of the grave yet lay hold of this blessed text, and say, "I will trust him in whom men shall be blessed"? Further, the text suggests fullness of sufficiency concerning the Lord Jesus Christ. There is a wonderful depth of meaning in this passage when it says, "Men shall be blessed in him." "Oh!" says one, "Men shall he blessed by philosophy, or by Christ and philosophy "Not at all; it is, "Men shall be blessed in him." "But they shall be blessed in him through trade and commerce and the like." Not so; "Men shall be blessed in him." Have not we, who are half a century old, heard a great number of theories about how the millennium is to be brought about? I remember that, at one time, free trade was to bring it, but it did not; and nothing will ever make men blessed unless they get into Christ: "Men shall be blessed in him." The quacks are crying up this remedy and that, nostrums old and new; but there is only one true Physician of souls. It is the Christ of God who alone has the balm that will cure the disease of sin. When he is received, the world shall be blessed; but as long as he is rejected, the curse will still remain upon the sons of men. "Men shall be blessed in him." Oh, that our fellow-men would receive him! Oh, that they would bow down before the Crucified, and own him as their Lord and Savior Oh, that all would look up to his wounds, still visible in his glory, and put their trust in him! Then should come that glorious time when wars shall cease to the ends of the earth, and every evil shall be put away. His unsuffering kingdom must yet come. Oh, that it might come speedily! But it can only come through himself, not by any other means. "Men shall be blessed in him," and anything short of trusting in him will end in eternal failure. You have noted, dear friends, these two things, the singular condition, and the wide statement. III. Now I want to dwell for a minute or two, for the exaltation of our Lord, upon THE FULL ASSURANCE which is expressed in this text: "Men shall be blessed in him." The prophet speaks here, my brethren, in a very positive manner; there is no quiver in his voice, there is no hesitancy about his speech. I am afraid that, at the present moment, there are some even of godly men who tremble for the ark of the Lord; and the hand of Uzzah is visible here and there. But the ark of the covenant of the Lord needs no steadying hand from you or from me; the cause of God is always safe in his own keeping. The cause of truth is always secure, for God preserveth it. Let us not be afraid, neither let us be discouraged. It is a grand thing to get a sentence like this with a "shall" in it: "Men shall be blessed in him. "It is not," "perhaps they may be," but "Men shall be blessed in him." Not, "perchance they may be blessed under certain conditions;" but, "Men shall be blessed in him." This means, in the first place, they shall not try him and fail. There never was a man, who came to Christ, who failed to get a blessing from him. There never was one who believed in Jesus, and yielded himself up to the gracious sway of the Prince of Love, who did not get a blessing from him. I have never met with a Christian yet who, in life or in death, has said, "I have been disappointed in Christ. He has deceived me. I sought and hoped for blessedness, but I have missed it." Never can this be said truly. "Men shall be blessed in him." If they do really come to him, they shall not miss this blessedness. Nay, I go further, and say that they shall not desire him, and be denied. There was never a soul that desired to be blessed in Christ, and was willing to yield itself up to Christ, that Christ did ever reject. There is no one in hell who can truthfully say, "I came to Jesus, and he spurned me;" and there never shall be one such, for it is written, "Him that cometh to me I will in no wise cast out." The foot that was nailed to the cross never spurned a sinner yet. The hand that was pierced never pushed away a penitent. Christ is all invitation, there is no rejection about him, he constantly bids sinners come unto him, and this text is true for you, whoever you may be, "Men shall be blessed in him." I am glad to go as far as that, and to say that none who ever came to Christ failed to get a blessing from him, and that none who desire to come to him have ever been denied by him; but I am going still further. "Men shall be blessed in him," that is to say, they shall come to Christ, and get the blessing. Some, alas! will not come to him; but, O sirs, if any of you refuse to come, do not make any mistake about the matter! You think that, by refusing his invitation, you will thwart Christ, and defeat the purposes of God; by no manner of means. The King's wedding feast shall be furnished with guests; and if you who are bidden will not come, there are others who will; he will send his servants out into the highways and hedges, to compel others to come in, that his house may be filled. Do not imagine that the result of the death of Christ depends upon you, and that it is in your power to prevent the accomplishment of the almighty purposes of the Savior's love. Nay, nay; "He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied." If ye believe not, I must say to you what Christ said to the Jews, "Ye believe not, because ye are not of his sheep." His sheep hear his voice, and he knows them, and they follow him, and he gives unto them eternal life, and they shall never perish. "All that the Father giveth me," saith he, "shall come to me." Not one of those whom God has given to his Son shall be left to perish; they shall all come to him, and so the text shall be fulfilled, "Men shall be blessed in him." Do not imagine that when Jesus hung there on yonder bloody tree, and groaned away his life for men, he was dying at a peradventure. There was at the back of him the eternal purpose and the covenant that cannot be changed, and the invincible One who, without violating the will of men, can yet achieve the will of God, making men willing in the day of his power, turning them from darkness to light, and from the power of sin and Satan unto God. Be of good courage, my brethren; the consequences of redemption are not left in jeopardy. Those results which God has purposed will, to the last jot and little, be fulfilled. "Men shall be blessed in him." It is not to me a question whether Ethiopia shall stretch out her hands to God; she shall do it, though I may not live to see it. It is not to me a question whether the kingdoms of this world shall become the kingdoms of our Lord and of his Christ; they must become his. Let us work in this confidence, and believe every promise in this blessed look. If we get down-hearted and full of fear, we are unworthy of our Lord. If we served a temporal prince with limited power, we might talk with 'bated breath; but the banner that gleams on high, above our ranks, is the banner of the Lord God omnipotent, and the shout that shall be heard at the last, is this: "Alleluia: for the Lord God omnipotent reigneth." I ask you, Is it not very natural that he should reign? It he really be omnipotent, are not all the certainties as well as the probabilities, in favor of his universal dominion? Must he not reign? Yea, saith the Spirit, "He shall reign for ever and ever." "Men shall be blessed in him." There is the tone of full assurance about this blessed prophecy; wherefore, let us rejoice and praise the name of the Lord. IV. Now, lastly, I want you with all your hearts to think of my text with A PERSONAL APPROPRIATION: "Men shall be blessed in him." Dear hearers, are you blessed in Christ? Will you personally answer the question? Do not pass it round, and say to yourself, "No doubt there are many who think that they are blessed, and who are not." Never mind about them; for the present moment, ask this question of yourself, "Am I blessed in Christ?" Some people think that they have Christ as their Savior, but their religion brings them no blessedness. They go to church or to chapel very regularly; they are, apparently, a good sort of people; but a part of their religion consists in being on the whole as comfortably miserable as they can. As to anything like blessedness, that does not enter into their minds. Now, if my religion did not make me really happy, I should seriously question whether I was a possessor of the religion of the happy God, for "Men shall be blessed in him." "Oh!" says one, "but we have so many trials and troubles." Ah, that we have! Do you know a man or woman who does not get any? I should like you to mark all the doors in London where people live who have not any trouble; it will not cost you much for chalk. There is nobody without trouble. If a man could be without trouble, he would be without a blessing, for in this world one of the rarest blessings, one of the richest, truest blessings that God ever sends to his children, is adversity. He sends more blessings upon the black horse than he ever sends upon the grey one; it is the messenger of sorrow who often brings the choicest jewels to our door. Ah! there is many a woman who has not left her bed these dozen years, or had a fair night a rest all that long time, who is truly blessed. There is many a man who is as poor as poverty can make him, shivering in the cold to-night, and scarcely knowing where to find another bit of coal to keep his little fire alight; yet he is blessed. If it were necessary, I could get some of you to stand up, and testify that, though you have very little of this world's joys, and very little of temporal good, yet you can say, "Yes, I am blessed, I am blessed indeed,

"'I would not change my best estate, For all that earth calls good or great; And while my faith can keep her hold I envy not the sinner's gold.'"

Well, you have that blessedness, then, enjoy it. What would you think of a man who went thirsty when he had a well in his back yard? What would you think of a person who always went about poverty-stricken, though he had millions in the bank? Think of Mr. Vanderbilt standing in the street, and asking passers-by for a half-penny. Yet I have seen children of God act like that in spiritual things. A little boy came up to me in an Italian town, and asked me to give him a soldo, he meant a half-penny. He was quite a moneyed man, for he had a farthing in his pocket! He took it out, and showed it me, and he seemed delighted with it; but then he said that it was the only one he had in the world. You might think, from the way some persons act, that they had about a farthing's worth of faith; but that is all they have. Is it not so? O you who have Christ and God, this world and worlds to come, and whom God has pronounced blessed, what! are you going to live the starveling life of the unblest and the unsaved? I pray you, do not so. Gentlemen, live according to your quality! Peers of the upper house, for you are such if you are born again, I beseech you, act in accordance with your true nobility. Hath not Christ made you princes and kings, and hath he not said that you shall reign with him for ever and ever? Look up then; lift up your heads, and say, "Yes, he hath blessed me, and I am blessed indeed. "My poor spirit danceth for joy because of him."

"'My heart it doth leap at the sound of his name.'"

"But," says one, "I have never enjoyed that." My dear friend, if thou canst believe in the Lord Jesus Christ, thou mayest enjoy it. To believe in the Lord Jesus Christ, is to trust yourself with him just as you are, to cast your guilty soul on him. Oh, that you would do it! That one act will mark your passing from the kingdom of darkness into the kingdom of light. That one act will be the means of your coming into the glorious liberty of the children of God, and sour life shall be totally changed from this time forth so that you shall joy in God by Jesus Christ our Lord. "Men shall be blessed in him." Are you to be one of those men? God grant that you may be! The Lord add his blessing, for Jesus' sake! Amen.