Give the King thy judgments, O God
A prayer of David, or of the church he represents, to God the Father concerning Christ; for he is "the King" meant; which is the sense of the old Jewish synagogue: the Targum is,
``give the constitutions of thy judgments to the King Messiah;''and so their Midrash F13 interprets it. He is "the King", by way of eminence, as in ( Psalms 45:1 ) ; not only the King of the world in right of creation and preservation, in conjunction; with his Father, having an equal right with him; but of saints, of the church and people of God, by the designation and constitution of his Father; hence he was promised and prophesied of as a King, ( Jeremiah 23:5 Jeremiah 23:6 ) ( Ezekiel 37:24 ) ( Hosea 3:5 ) ( Zechariah 9:9 ) ; and he came into the world as such, though his kingdom did not appear very manifest in his state of humiliation; yet at his ascension it did, when he was made and declared Lord and Christ; and it is for the manifestation of his kingdom, and the glory of it, the psalmist here prays. For by "judgments" are meant not the statutes and laws of God, given him to be shown, explained unto, and enforced on others, which rather belongs to his prophetic office, or as the rule of his government; nor the judgments of God to be inflicted upon wicked men, which is only one part of his kingly office; but of all power in heaven and in earth, which was given him by his Father upon his resurrection, and about the time of his ascension, ( Matthew 28:18 ) ; and is the same with "all judgment" committed by him to his Son, ( John 5:22 ) ; and which explains the clause here, and is the reason why it is expressed in the plural number here; which takes in the whole of the power and authority, the kingdom, and the greatness of the kingdom, delivered to Christ; and which chiefly lies in the government of the church, which is on his shoulders, and is committed into his hand; exercised in enacting laws, and delivering out ordinances, to be observed by the saints, and in the protection and defence of them; and also includes his judgment of the world at the last day, to which he is ordained and appointed by his Father, and will be managed and conducted by him;
and thy righteousness unto the King's Son;
who is the same with the King, as Jarchi well observes; for only one single person is afterwards spoken of, and designs the Messiah; who, as a divine Person, is the Son of the King of kings, the only begotten of the Father, the true and proper Son of God; and, as man, the Son of David the king. And so the Targum,
``and thy righteousness to the Son of David the king;''a known name of the Messiah, ( Matthew 1:1 ) ( 22:42 ) . And by "righteousness" is meant, not the essential righteousness of God; this Christ has by nature equally with his divine Father, and is not given or communicated to him; but the fulness of the graces of the Spirit, and perfection of virtues, which he received without measure; whereby, as Mediator, he is abundantly qualified to judge with righteousness, and reprove with equity; and not as other judges do, after the sight of the eyes, or hearing of the ears; see ( Isaiah 11:2 Isaiah 11:3 ) . Unless it can be understood of the everlasting righteousness, which Christ has wrought out, called his Father's, because appointed in council and covenant, approved of and accepted by him, and imputed to his people. To work out this righteousness was not only given to Christ in covenant, but he was sent in the fulness of time to do it; and had a power given him, as Mediator, to justify many with it, ( Isaiah 53:11 ) ; and which may be here prayed for. Jerom, by the "King's Son", understands such as are regenerated, and taken into the adoption of children; and to such the righteousness of God is given. This is a truth, but not the sense of the text.
F13 In Yalkut Simeoni, par. 2. fol. 112. 2.