I. The character of Christ: “the Prince of Peace.” How wonderful and glorious is this character when viewed in connection with this title! Infinite wisdom and almighty power employed not for purposes of war, but of peace! (Isa. lv. 8, 9). 1. He procures peace. 2. He proclaims peace. 3. He imparts peace. 4. He maintains peace. 5. He perfects peace. II. The character of His religion. It is a religion of peace. True, at its first introduction, it leads to conflicts (Matt. x. 34); but in the end it secures a permanent peace (Jas. iii. 17). It will give peace, but only on its terms. III. Character of the followers of Christ. They are the sons of peace. 1. They seek peace with God through the mediation of Christ. 2. They exemplify a spirit like His own, and thus help to heal the wounds of a bleeding world. 3. They extend through the world the gospel of peace. 4. They anticipate in heaven the reign of unbroken peace.—Samuel Thodey.

The Empire of Christ.

ix. 7. Of the increase of His government, &c.

If any man asks, “Concerning whom does the Prophet write these things?” the answer is, “Concerning Christ.” “Of the increase of His government and peace there shall be no end.”[1] The world has seen many great empires, that bade fair to be everlasting, crumble away; and in view of the history of the past, it is unreasonable to believe that any modern empire, except so far as it is obedient to Christ, will be more durable. This is a world of change, and it is vain to hope that political revolutions are altogether things of the past. Two thousand years hence, should the present era so long continue, the map of this will be very different from what it is to-day. But the empire of Christ is to continue for ever. Unlike all other empires, it is to be continually progressing in extent and cohesion.

What are our grounds for believing this? I. The distinct promises of Scripture (Ps. ii. 8, xxii. 27, lxxxii. 8–11; Dan. vii. 13, 14). For a Christian this is sufficient. But even to those whose reverence for God’s Word is most profound and unquestioning, it is interesting to see—II. That the nature of things[2] is all in favour of the fulfilment of this prediction. Under this division of our subject, look at some of the differences between all human empires and the empire of Christ. 1. As to their origin. They have usually been created by the genius and energy of some great man. But even such men as David, Alexander, and Cæsar are mortal, and because it is impossible to secure a constant succession of men of genius, the empires they found crumble away. To David and Solomon succeeds a Rehoboam, and Rehoboam means ruin. But Christ wields the enormous “power of an endless life.”[3] 2. As to their progress. (1.) Vast empires fall to pieces by reason of their very vastness. Time brings many changes even to great empires, and among them at least a temporary weakening of the central power; the heart is enfeebled, and the whole body is enfeebled and begins to decay. (2.) Great empires afford multiplied opportunities for great corruption, and this ultimately kills a state. (3.) Great empires include many conflicting interests; there is a perpetual struggle to maintain the balance of power; mutinies and rebellions are inevitable, and in the end some of these are successful, and the empire is broken. But none of these things can happen in the empire of Christ; none of these causes will tend to check the increase of His government. 3. As to their aims. This is a consideration even more important and vital than the others. All empires have really had for their aim the aggrandisement of some ambitious man or nation. The inspiring motive has been supremely selfish. Hence fraud and force have been unhesitatingly employed for their advancement, and, because God really rules on earth as well as in heaven, these things, though they secure a temporary triumph, ultimately lead to inevitable ruin (H. E. I. 4612, P. D. 2544, 2995). By similar means the great empire has to be maintained, and in every part of it there are millions watching for an opportunity to subvert it by the same means; because its aims are selfish, it is hated, not loved, by those over whom it triumphs. But the inspiring aims of Christ’s empire are righteousness and peace; it is to extend these blessings that His limitless resources are employed; the manner in which these resources is employed is in accordance with the ends sought; and hence (1) all the laws of God’s universe are on His side, and (2) He is loved most intensely precisely by those over whom His authority is most completely established.[4] III. If any further confirmations of our faith in Christ’s ultimate triumph is needed, we have it in the history of the world since His crucifixion. When He was crucified they nailed over His head the inscription, “the king of the jews.” It was intended to be an act of mockery; it was the declaration of a great truth. And since then He has become the King of the Gentiles also. The mighty empire that tried to stop the progress of His kingdom was ground to powder in the conflict. And now by all the most powerful kingdoms of the earth He is, nominally at least, acknowledged as the supreme Authority. That which is nominal shall become real (Rev. xi. 15).

Concerning the complete fulfilment of the prediction of our text, we need therefore have no fear. And hence,—

1. We can look without dismay at the mighty forces arrayed against Christ and His truth,—heathenism abroad and infidelity at home (H. E. I. 642). 2. We can look forward to the future of the world with hope. A golden age is yet to dawn (H. E. I. 3421–3423). 3. We can labour for the extension of Christ’s kingdom with all the hopeful energy of those who know that the end of all their efforts is not failure, but a glorious success (H. E. I. 979, 1161, 1162, 1166–1168).

FOOTNOTES:

[1] Upon the throne of David. This was in accordance with the promise made to David (1 Kings viii. 25; 2 Sam. vii. 12, 13; Ps. cxxxii. 11). This promise was understood as referring to the Messiah. The primary idea is, that He should be descended in the line of David, and accordingly the New Testament writers are often at pains to show that the Lord Jesus was of that family (Luke ii. 4). When it is said that He would sit upon the throne of David, it is not to be taken literally. The peculiarity of the reign of David was, that he reigned over the people of God. . . . To sit upon the throne of David, therefore, means to reign over the people of God; and in this sense the Messiah sits on his throne.—Barnes.

The angel who came to Mary affirmed these very things of the Son then to be born (Luke i. 32, 33).—Cowles.