Having shown the character of the Ruler, the vision next pictures the effects of His rule:—
"He shall be as the light of the morning when the sun riseth,
A morning without clouds,
When the tender grass springeth out of the earth
Through clear shining after rain."
But why introduce the future "shall be" in the translation when it is not in the original? May we not conceive the Psalmist reading off a vision—a scene unfolding itself in all its beauty before his mind's eye? A beautiful influence seems to come over the earth as the Divine Ruler makes His appearance, like the rising of the sun on a cloudless morning, like the appearance of the grass when the sun shines out clearly after rain. No imagery could be more delightful, or more fitly applied to Christ. The image of the morning sun presents Christ in His gladdening influences, bringing pardon to the guilty, health to the diseased, hope to the despairing; He is indeed like the morning sun, lighting up the sky with splendour and the earth with beauty, giving brightness to the languid eye, and colour to the faded cheek, and health and hope to the sorrowing heart. The chief idea under the other emblem, the grass shining clearly after rain, is that of renewed beauty and growth. The heavy rain batters the grass, as heavy trials batter the soul, but when the morning sun shines out clearly, the grass recovers, it sparkles with a fresher lustre, and grows with intenser activity. So when Christ shines on the heart after trial, a new beauty and a new growth and prosperity come to it. When this Sun of righteousness shines forth thus, in the case of individuals the understanding becomes more clear, the conscience more vigorous, the will more firm, the habits more holy, the temper more serene, the affections more pure, the desires more heavenly. In communities, conversions are multiplied, and souls advanced steadily in holy beauties; intelligence spreads, love triumphs over selfishness, and the spirit of Christ modifies the spirit of strife and the spirit of mammon. It is with the happiest skill that Solomon, appropriating part of his father's imagery, draws the picture of the bride, with the radiance of the bridegroom falling on her: "Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?"
III. Next comes David's allusion to his own house. In our translation, and in the text of the Revised Version, this comes in to indicate a sad contrast between the bright vision just described and the Psalmist's own family. It indicates that his house or family did not correspond to the picture of the prophecy, and would not realize the emblems of the rising sun and the growing grass; but as God had made with himself an everlasting covenant, ordered in all things and sure, that satisfied him; it was all his salvation and all his desire, although his house was not to grow.
But in the margin of the Revised Version we have another translation, which reverses all this:—
"For is not my house so with God?
For He hath made with me an everlasting covenant,
Ordered in all things and sure:
For all my salvation and all my desire,
Will He not make it to grow?"
Corresponding as this does with the translation of many scholars (e.g., Boothroyd, Hengstenberg, Fairbairn), it must be regarded as admissible on the strength of outward evidence. And if so, certainly it is very strongly recommended by internal evidence. For what reason could David have for introducing his family at all after the glorious vision if only to say that they were excluded from it? And can it be thought that David, whose nature was so intensely sympathetic, would be so pleased because he was personally provided for, though not his family? And still further, why should he go on in the next verses (6, 7) to describe the doom of the ungodly by way of contrast to what precedes if the doom of ungodly persons is the matter already introduced in the fifth verse? The passage becomes highly involved and unnatural in the light of the older translation.
The key to the passage will be found, if we mistake not, in the expression "my house." We are liable to think of this as the domestic circle, whereas it ought to be thought of as the reigning dynasty. What is denoted by the house of Hapsburg, the house of Hanover, the house of Savoy, is quite different from the personal family of any of the kings. So when David speaks of his house, he means his dynasty. In this sense his "house" had been made the subject of the most gracious promise. "Moreover, the Lord telleth thee that He will make thee an house.... And thine house and thy kingdom shall be made sure for ever before thee.... Then David said, ... What is my house, that Thou hast brought me thus far?... Thou hast spoken also of Thy servant's house for a great while to come." The king felt profoundly on that occasion that his house was even more prominently the subject of Divine promise than himself. What roused his gratitude to its utmost height was the gracious provision for his house. Surely the covenant referred to in the passage now before us, "ordered in all things and sure," was this very covenant announced to him by the prophet Nathan, the covenant that made this provision for his house. It is impossible to think of him recalling this covenant and yet saying, "Verily my house is not so with God" (R.V.).
But take the marginal reading—"Is not my house so with God?" Is not my dynasty embraced in the scope of this promise? Hath He not made with me an everlasting covenant, ordered in all things and sure? And will He not make this promise, which is all my salvation and all my desire, to grow, to fructify? It is infinitely more natural to represent David on this joyous occasion congratulating himself on the promise of long continuance and prosperity made to his dynasty, than dwelling on the unhappy condition of the members of his family circle.