David and Solomon, were types of him; and many things are primarily applied to them, which have their complete and final accomplishment in him alone. It is to him ultimately we are to apply the second psalm:
I have set my king, says Jehovah,
upon my holy hill of Zion. Ask of me, and I will give thee the heathen for thy inheritance, and the utmost parts of the earth for thy possession. Psalm ii. 6, 8. If we read the seventy-second psalm we shall easily perceive that one greater than Solomon is there.
In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. All kings shall fall down before him; all nations shall serve him. His name shall continue for ever; his name shall endure as long as the sun: and men shall be blessed in him; and all nations shall call him blessed. Psalm lxxii. 7, 11, 17. The hundred and tenth psalm is throughout a celebration of the kingly and priestly office of Christ united.
The Lord, says David,
said unto my Lord, unto that divine person who is my Lord, and will also be my Son,
sit thou at my right hand, in the highest honour and authority,
until I make thine enemies thy footstool. Rule thou in the midst of thine enemies.
Thy people shall be willing in the day of thy power, and submit to thee in crowds as numerous as the drops of morning dew. Psalm cx. 1–3. The evangelical prophet Isaiah is often transported with the foresight of this illustrious king, and the glorious kingdom of his grace:
Unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and he shall be called—the Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David and upon his kingdom, to order and to establish it with judgment and with justice, from henceforth even for ever. Isa. ix. 6, 7. This is he who is described as another David in Ezekiel’s prophecy,
Thus saith the Lord, I will take the children of Israel from among the heathen. And I will make them one nation—and one king shall be king to them all—even David my servant shall be king over them. Ezek. xxxvii. 21, 22, 24. This is the kingdom represented to Nebuchadnezzar in his dream, as
a stone cut out without hands, which became a great mountain, and filled the whole earth. And Daniel, in expounding the dream, having described the Babylonian, the Persian, the Grecian, and Roman empires, subjoins,
In the days of these kings, that is, of the Roman emperors,
shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not, like the former,
be left to other people; but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Dan. ii. 34, 35, 44. There is no character which our Lord so often assumed in the days of his flesh as that of the Son of Man; and he no doubt alludes to a majestic vision in Daniel, the only place where this character is given him in the Old Testament:
I saw in the night visions, says Daniel,
and behold, one like the Son of Man came to the Ancient of Days, and there was given to him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed, Dan. vii. 13, 14. like the tottering kingdoms of the earth, which are perpetually rising and falling. This is the king that Zechariah refers to when, in prospect of his triumphant entrance into Jerusalem, he calls the inhabitants to give a proper reception to so great a prince.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold thy King coming unto thee, &c. Zech. ix. 9. Thus the prophets conspire to ascribe royal titles and a glorious kingdom to the Messiah. And these early and plain notices of him raised a general expectation of him under this royal character. It was from these prophecies concerning him as a king, that the Jews took occasion, as I observed, to look for the Messiah as a temporal prince; and it was a long time before the apostles themselves were delivered from these carnal prejudices. They were solicitous about posts of honour in that temporal kingdom which they expected he would set up: and even after his resurrection they cannot forbear asking him,
Lord, wilt thou at this time restore again the kingdom to Israel? Acts i. 6. that is, “Wilt thou now restore the Jews to their former liberty and independency, and deliver them from their present subjection to the Romans?” It was under this view that Herod was alarmed at his birth, and shed the blood of so many innocents, that he might not escape. He was afraid of him as the heir of David’s family and crown, who might dispossess him of the government; nay, he was expected by other nations under the character of a mighty king; and they no doubt learned this notion of him from the Jewish prophecies, as well as their conversation with that people. Hence the Magi, or eastern wisemen, when they came to pay homage to him upon his birth, inquired after him in this language, “Where is he that is born King of the Jews?” Matt. ii. 2. And what is still more remarkable, we are told by two heathen historians, that about the time of his appearance a general expectation of him under this character prevailed through the world. “Many,” says Tacitus, “had a persuasion that it was contained in the ancient writings of the priests, that at that very time the east should prevail, and that some descendant from Judah should obtain the universal government.”
* Suetonius speaks to the same purpose: “An old and constant opinion,” says he, “commonly prevailed through all the east, that it was in the fates, that some should rise out of Judea who should obtain the government of the world.”
† This royal character Christ himself assumed, even when he conversed among mortals in the humble form of a servant.
The Father, says he,
has given me power over all flesh. John xvii.2. Yea,
all power in heaven and earth is given to me. Matt. xxviii. 16. The gospel-church which he erected is most commonly called the kingdom of heaven or of God, in the evangelists: and when he was about to introduce it, this was the proclamation:
The kingdom of heaven is at hand. Under this character also his servants and disciples celebrated and preached him. Gabriel led the song in foretelling his birth to his mother.
He shall be great, and the Lord shall give unto him the throne of his father David; and he shall reign over the house of Jacob for ever: and of his kingdom there shall be no end. Luke i. 32, 33. St. Peter boldly tells the murderers of Christ,
God hath made that same Jesus whom you crucified, both Lord and Christ, Acts ii. 36.
and exalted him, with his own right hand, to be a Prince and a Saviour. Acts v. 31. And St. Paul repeatedly represents him as advanced
far above principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and that God hath put all things under his feet, and given him to be head over all things to his church. Eph. i. 21, 22. Phil. ii. 9–11. Yea, to him all the hosts of heaven, and even the whole creation in concert, ascribe
power and strength, and honour and glory. Rev. v. 12. Pilate the heathen was over-ruled to give a kind of accidental testimony to this truth, and to publish it to different nations, by the inscription upon the cross in the three languages then most in use, the Latin, Greek, and Hebrew:
This is Jesus of Nazareth, the King of the Jews; and all the remonstrances of the Jews could not prevail upon him to alter it. Finally, it is he that wears
upon his vesture, and upon his thigh, this name written, King of kings, and Lord of lords, Rev. xix. 16. and as his name is, so is he.
Thus you see, my brethren, by these instances, selected out of many, that the kingly character and dominion of our Lord Jesus runs through the whole Bible. That of a king is his favourite character in which he glories, and which is the most expressive of his office. And this consideration alone may convince you that this character is of the greatest importance, and worthy of your most attentive regard.
It is the mediatorial kingdom of Christ that is here intended, not that which as God he exercises over all the works of his hands: it is that kingdom which is an empire of grace, an administration of mercy over our guilty world. It is the dispensation intended for the salvation of fallen sinners of our race by the gospel; and on this account the gospel is often called the kingdom of heaven; because its happy consequences are not confined to this earth, but appear in heaven in the highest perfection, and last through all eternity. Hence, not only the church of Christ on earth, and the dispensation of the gospel, but all the saints in heaven, and that more finished œconomy under which they are placed, are all included in the kingdom of Christ. Here his kingdom is in its infancy, but in heaven is arrived to perfection; but it is substantially the same. Though the immediate design of this kingdom is the salvation of believers of the guilty race of man, and such are its subjects in a peculiar sense; yet it extends to all worlds, to heaven, and earth, and hell. The whole universe is put under a mediatorial head; but then, as the apostle observes, he is made head over all things to his church, Eph. i. 22. that is, for the benefit and salvation of his church. As Mediator he is carrying on a glorious scheme for the recovery of man, and all parts of
