is especially suitable in this connection, as peace is frequently represented in Scripture as the fruit of righteousness, both in single souls and in a nation's history. The mountains come into view here simply as being the most prominent features of the land, and not, as in ver. 16, with any reference to their barrenness, which would make abundant growth on them more wonderful, and indicative of yet greater abundance on the plains. A special manifestation of judicial righteousness is the vindication of the oppressed and the punishment of the oppressor (ver. 4). The word rendered "judge" in ver. 4 differs from that in ver. 2, and is the same from which the name of the "Judges" in Israel is derived. Like them, this king is not only to pronounce decisions, as the word in ver. 2 means, but is to execute justice by acts of deliverance, which smite in order to rescue. Functions which policy and dignity require to be kept apart in the case of earthly rulers are united in the ideal monarch. He executes his own sentences. His acts are decisions. The psalmist has no thought of inferior officers by the king's side. One figure fills his mind and his canvas. Surely such an ideal is either destined to remain for ever a fair dream, or its fulfilment is to be recognised in the historical Person in whom God's righteousness dwelt in higher fashion than psalmists knew, who was, "first, King of righteousness, and then, after that, also King of peace," and who, by His deed, has broken every yoke, and appeared as the defender of all the needy. The poet prayed that Israel's king might perfectly discharge his office by Divine help; the Christian gives thanks that the King of men has been and done all which Israel's monarchs failed to be and do.