A COMMENTARY

ON THE

BOOK OF PSALMS.

FIRST DAY.-MORNING PRAYER.

PSALM I.

ARGUMENT.

path, to say, whither he shall wander; and few, when they begin to "walk in the counsel of the ungodly," propose finally to sit down in the "seat of the scornful." O thou second

Adam, who alone, since the transgression of the first, has attained a sinless perfection, make thy servants "blessed," by making them "righteous," through thy merits and grace! 2. But his delight is in the law of the LORD; and in his law doth he meditate day and night. He who hath once brought himself to delight" in the Scriptures, will find no temptation to exchange that pleasure for any which the world or the flesh can offer him.

THIS Psalm, which is generally looked upon by expositors as a preface or introduction to the rest, describes the blessedness of the righteous, consisting, ver. 1, negatively in their abstaining from sin; 2, positively, in holy meditation on the Scriptures, productive of continual growth in grace, which, 3, is beautifully represented under an image" borrowed from vegetation; as, 4, is the opposite state of the unbelieving and ungodly, by a comparison taken from the threshing-floor. The last two verses foretell the final issue of things, with respect to both good and bad men, at the great day. VER. 1. Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.

Such an one will make the lively oracles of God his companions by day and by night. He will have recourse to them for direction, in the bright and cheerful hours of prosperity; to them he will apply for comfort, in the dark and dreary seasons of adversity. The enemy, when advancing to the assault, will always find him well employed, and will be received with "Get thee behind me, Satan!" The Psalter, like the Sermon on the mount, When the law of God is the object of our openeth with a "beatitude," for our comfort studies and meditations, we are conformed to and encouragement, directing us immediately the example of our Redeemer himself, who, to that happiness which all mankind, in dif- as a man, while he "increased in stature," ferent ways, are seeking and inquiring after. increased likewise "in wisdom," and grew All would secure themselves from the incur-powerful in the knowledge of the law which sions of misery; but all do not consider that he was to fulfil, and of those prophecies misery is the offspring of sin, from which it which he was to accomplish; so that, at is therefore necessary to be delivered and twelve years of age, he appeared to "have preserved, in order to become happy, or more understanding than all his teachers; for "blessed." The variety of expressions here the divine testimonies had been his meditaused by David, intimateth to us, that there is tion." Ps. cxix. 99. a gradation in wickedness; and that he who would not persist in evil courses, or commence a scoffer at the mystery of godliness, must have no fellowship with bad men; since it is impossible for any one, who forsakes the right,

3. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf shall not wither; and whatsoever he doeth shall prosper.

By continual meditation in the sacred

writings, a man as naturally improves and standeth sure, having this seal, The Lord advances in holiness, as a "tree" thrives and knoweth them that are his :" 2 Tim. ii. 19. flourishes in a kindly and well-watered soil. Their good deeds are not unobserved, nor All the "fruits" of righteousness shall show will they be forgotten by him. His eye themselves at their proper "season," as oppor- seeth them in secret, and his hand will retunity calls for them; and his words, which ward them openly, in the day of final retriare to his actions what the "leaves" are to the bution; when crowns of glory shall sparkle fruit, fall not to the ground, but are profitable, on the heads of the righteous, but shame and as well as ornamental. Every thing in him torment shall be the portion of the wicked; and about him serves the purpose for which "the way of the ungodly shall perish." it was intended; his brethren are benefited by him, and his Maker is glorified. How eminently is this the case with that TREE OF LIFE, which Jehovah planted in the midst of his new paradise, by the waters of comfort; a tree which sprung out of the earth, but its height reached to heaven, and its breadth to the ends of the world; its shadow is for the protection, its fruit for the support, and its leaves for the healing of the nations. It flourishes in immortal youth, and blooms for ever in unfading beauty. See Rev. xxii. 2.

4. The ungodly are not so, but are like the chaff; which the wind driveth away.

In the foregoing description of the righteous, all appeared verdant and fruitful, lovely and endearing; but here by way of contrast, we are presented with nothing but what is withered and worthless, without form or stability, blown about by every wind, and at length finally dispersed from the face of the earth, by the breath of God's displeasure, and driven into the fire prepared for it. Such is the state, such the lot of the "ungodly ;" and so justly are they compared to "chaff."

5. Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.

PSALM II.

ARGUMENT.

DAVID, seated upon the throne of Israel, notwithstanding the opposition made against him, and now about to carry his victorious arms amongst the neighboring heathen nations, may be supposed to have penned this, as a kind of inauguration Psalm. But that a "greater than David is here," appears not only from the strength of the expressions, which are more properly applicable to Messiah, than to David himself; but also from the citations made in the New Testament; the appointment of the Psalm by the church to be read on Easter day; and the confessions of the Jewish rabbies. It treats therefore, 1-3, of the opposition raised, both by Jew and Gentile, against the kingdom of Jesus Christ; 4-6, of his victory, and the confusion of his enemies; 7-9, after his resurrection, he preaches the Gospel; and, 10-12, calls the kings of the earth to accept it; denouncing vengeance against those who shall not do so, and pronouncing a blessing on those who shall.

A day is coming when the divine Husbandman shall appear with his "fan in his 1. Why do the heathen rage, and the peohand," and shall "thoroughly purge his floor."ple imagine a vain thing? 2. The kings of The wheat, which shall stand the winnowing the earth set themselves, and the rulers take of that day, will be gathered into the celes- counsel together, against the LORD, and against tial granary; while the chaff, for ever sepa- his Anointed, saying, rated from it, shall be hurried out of the floor, and carried, by a mighty whirlwind, to its own place. Then shall there be a "congregation of the righteous," in which "sinners shall not stand." At present wheat and chaff lie in one floor; wheat and tares grow in one field; good and bad fishes are comprehended in one net; good and bad men are contained in the visible church. Let us wait with patience God's time of separation.

6. For the LORD knoweth the way of the righteous but the way of the ungodly shall perish.

In the present scene of confusion, we may be, and often are, deceived in the judgment we form of men. But it cannot be so with the Omniscient. "The foundation of God

The true David is introduced, like his ancestor of old, expostulating with the nations, for their vain attempts to frustrate the divine decree in his favor. These two verses are cited, Acts, iv. 27, and thus expounded :— " Lord-of a truth against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done." Persecution may be carried on by the people, but it is raised and fomented by kings and rulers. After the ascension of Christ, and the effusion of the Spirit, the whole power of the Roman empire was employed in the same cause, by those who, from time to time, swayed the

our comfort, that He who raised up his Son Jesus, has promised to raise up us also who believe in him; and that the world can no more prevent the exaltation of the members, than it could prevent that of the Head.

sceptre of the world. But still, they who and implacable enemies." Let us reflect, for intended to extirpate the faith, and destroy the church, how many and how mighty soever they might be, were found only to "imagine a vain thing." And equally vain will every imagination be, that exalteth itself against the counsels of God for the salvation of his people.

3. Let us break their bands asunder, and cast away their cords from us.

7. I will declare the decree: the LORD hath said unto me, Thou art my son; this day have I begotten thee.

Jesus, for the suffering of death, crowned These words, supposed to be spoken by with honor and immortality, upon the holy the powers in arms against Messiah, discover hill of Zion, in the new Jerusalem, now to us the true ground of opposition, namely," declares the decree," or preaches the Gosthe unwillingness of rebellious nature to sub-pel of the everlasting covenant. His part mit to the obligations of divine laws, which in the covenant was performed by keepcross the interests, and lay a restraint upon the desires of men. Corrupt affections are the most inveterate enemies of Christ; and their language is, "We will not have this man to reign over us." Doctrines would be readily believed, if they involved in them no precepts; and the church may be tolerated by the world, if she will only give up her discipline.

4. He that sitteth in the heavens shall laugh; the LORD shall have them in derision.

By these and such like expressions, which frequently occur in the Scripture, we are taught, in a language which we understand, because borrowed from ourselves, and our manner of showing contempt, how the schemes of worldly politicians appear to him, who, sitting upon his heavenly throne, surveys at a glance whatever men are doing, or contriving to do, upon the earth. This is the idea intended to be conveyed; and from it we are to separate all notions of levity, whatever else may offend when applied to the Godhead, though adhering to the phrases as in use among the sons of Adam. The same is to be said with regard to words which seem to attribute many other human passions and affections to the Deity: as, for instance, these which follow:

or

5. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. 6. Yet have I set my King upon my holy hill of Zion.

ing the law, and dying for the sins of men. Nothing therefore remained, but the accomplishment of the promise made to him by the Father, upon those conditions. One part of this promise was fulfilled, saith St. Paul," in that he had raised up Jesus again; as it is written in the second Psalm, Thou art my Son, this day have I begotten thee." Acts, xiii. 33. Another part was fulfilled at the ascension of Christ, and his inauguration to an eternal kingdom, and an unchangeable. priesthood, as the true Melchizedek, King of righteousness, King of peace, and Priest of the most high God. The next article in the covenant, on the Father's side, was the enlargement of Messiah's spiritual kingdom, by the accession of the nations to the church. And accordingly, this was the next thing which "Jehovah said unto him," after having proclaimed his Sonship and pre-eminence; as we find by the following verse:

8. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.

Christ was to enter upon the exercise of the intercessorial branch of his priestly office with a request of the Father, that the "heathen world might be given for his inheritance, and the uttermost parts of the earth for his possession," in return for the labors he had undergone, and the pains he had endured; as also to supply the place of the Jews, who were his original inheritance and possession," but were cast off, because of unbelief. That such request was made by Christ, and granted by the Father, the person who writes this, and he who reads it, in a once Pagan, but now Christian island, are both witnesses.

The meaning is, that by pouring out his indignation upon the adversaries of Messiah, as formerly upon those of David, God would no less evidently convict and reprove their folly and impiety, than if he had actually thus spoken to them from his eternal throne above: "Yet, notwithstanding all your rage against him, have I raised from the dead, and exalted as the Head of the church, my appointed King Messiah; in like manner as I The irresistible power and inflexible jusonce set his victorious representative David tice of Christ's kingdom are signified by his upon my holy hill of Sion, in the earthly" ruling with a rod of iron :" the impotence Jerusalem, out of the reach of his numerous of those who presume to oppose him, is com

9. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.

pared to that of "a potter's vessel," which must fly in pieces at the first stroke of the iron rod. The power of Christ will be manifested in all, by the destruction either of sin, or the sinner. The hearts which now yield to the impresions of his Spirit, are broken only in order to be formed anew, and to become vessels of honor, fitted for the Master's use. Those which continue stubborn and hardened, must be dashed to pieces by the stroke of eternal vengeance.

10. Be wise now therefore, O ye kings: be instructed, ye judges of the earth. 11. Serve the LORD with fear, and rejoice with trembling.

The decree of the Father, concerning the kingdom of the Son, being thus promulgated by the latter, an exhortation is made to the kings of the earth, that they would learn true wisdom, and suffer themselves to be instructed unto salvation; that they would bow their sceptres to the cross of Jesus, and cast their crowns before his throne; esteeming it a far greater honor, as well as a more exalted pleasure, to serve Him, than to find themselves at the head of victorious armies, surrounded by applauding nations.

12. Kiss the Son, lest he be angry, and ye perish from the way; when his wrath is kindled but a little, blessed are all they that put

their trust in him.

he relates the success of his prayers, 68, derides the impotent malice of his enemies, and ascribes salvation to Jehovah.

1. LORD, how are they increased that trouble me! Many are they that rise up against me.

David is astonished to find, that "the hearts of the men of Israel are after Absalom," 2 Sam. xv. 13, that his counsellors are revolted, and his friends falling off continually; and that the king of Israel is forced to leave his capital mourning and weeping. Thus, led forth out of Jerusalem by his own children in arms against him, the holy Jesus went, forsaken and sorrowing, to the cross, in the day of trouble. Thus is the church oftentimes opposed and betrayed by her sons, and the Christian by his passions and affections. So true it is, that "a man's foes are they of his own household." But he who by prayer engages the assistance of Jehovah, will rise superior to them all.

2. Many there be which say of my soul, there is no help for him in GOD.

Affliction and desertion are two very different things, but often confounded by the world. Shimei reviled David, as reprobated by heaven; and the language of the Shimeis afterward, concerning the Son of David, was, "He trusted in God; let him deliver him Christ beseeches kings, no less than their now, if he will have him." See 2 Sam. xvi. subjects, to be reconciled to him, and by him 8. Matt. xxvii. 43. The fearful imaginations to the Father: since a day is at hand, when of our own desponding hearts, and the sugmighty men shall have no distinction, but gestions of our crafty adversary, frequently that of being mightily tormented. And then join to help forward this most dangerous will be seen the "blessedness" of those who temptation, in the hour of sorrow. What "put their trust in" the Lord Jesus. For therefore hath faith to offer? We shall when the glory of man shall fade away as hear— the short-lived flower of the field, and when all that is called great and honorable in princes, shall be laid low in the dust, he shall give unto his faithful servants a crown without cares, and a kingdom which cannot be moved.

PSALM III.

ARGUMENT.

THIS Psalm is said to have been composed by David, when he fled from his son Absalom. Thus circumstanced, he expresses himself in terms well adapted to the parallel case of the Son of David, persecuted by rebellious Israel; as also to that of his church, suffering tribulation in the world. 1, 2, He complains, in much anguish, of the multitude of his enemies, and of the reproaches cast upon him, as one forsaken by God; but, 3, declares, notwithstanding, his sure trust in the divine promises; 4, 5,

3. But thou, O LORD, art a shield for me; my glory, and the lifter up of my head.

Such is the answer of David, and of all the saints, but above all, of the King of saints, to the temptation before mentioned. Jehovah is a "shield" against this, and all other fiery darts, shot by Satan and his associates: he is the "glory", of Christ and the church, with which they will one day be seen invested, though for a season it appear not to the world, any more than did the royalty of David, when, weeping and barefoot, he went up Mount Olivet 2 Sam. xv. 30. Jehovah is "the lifter up of our heads," by the gift of holy confidence, and the hope of a resurrection, through that of Jesus Christ, prefigured by the triumphant and happy return of David to Jerusalem.

The same

4. I cried unto the LORD with my voice, and he heard me out of his holy hill.

David, driven from Jerusalem, still looked and prayed towards the "holy hill" of Sion.

Christ, when a stranger on the earth, "made supplication with strong crying," to his Father in heaven. Christ was heard for his own sake; David was heard, and we shall be heard, through him.

5. I laid me down and slept; I awaked, for the LORD sustained me.

Behold David, in the midst of danger, sleeping without fear; secure, through the divine protection, of awaking to engage and vanquish his enemies. Behold the Son of David composing himself to his rest upon the cross, that bed of sorrows; and commending his spirit into the Father's hands, in full confidence of a joyful resurrection, according to the promise, at the time appointed. Behold this, O Christian, and let faith teach thee how to sleep, and how to die; while it assures thee, that as sleep is a short death, so death is only a longer sleep; and that the same God watches over thee, in thy bed and in thy grave. 6. I will not be afraid of ten thousands of people, that have set themselves against me

round about.

PSALM IV.

ARGUMENT.

THE person speaking in this Psalm, 1, prayeth to be heard by God; 2, convinceth the world of sin; 3, declareth the righteous to be under the divine protection; 4, 5, prescribeth solitude and meditation, as the proper means to lead inen to repentance and faith; 6, showeth that in God alone peace and comfort are to be found, and, 7, how superior the joys of the spirit are to those of sense; 8, reposeth himself, in full assurance of faith, on the loving kindness of the Lord.

1: Hear me when I call, O GOD of my righteousness; thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer.

The church, like David, "calls" aloud, as one in great affliction, for God's assistance: she addresses him as the "God of her righteousness," as the fountain of pardon and Faith, revived and invigorated by prayer, erty, and "enlargement" from bondage, grace; she reminds him of that spiritual liband fixed on God alone, is a stranger to fear, which he had purchased for her, and oftenin the worst of times. The innumerable ex-times wrought in her: and, conscious of her amples of saints, rescued from tribulation, and, demerits, makes her prayer for " mercy." above all, the resurrection of the Son of God 2. O ye sons of men, how long will from the dead, render the believer bold as a lion, although the name of his adversary be vanity, and seek after leasing, or falsehood? my glory into shame? How long will ye love "legion."

7. Arise, O LORD! save me, O my GOD! for thou hast smitten all mine enemies upon the cheek-bone; thou hast broken the teeth of the ungodly.

The church, through Christ, prayeth in these words of David, that Jehovah would these words of David, that Jehovah would arise, as of old time, in the power of his might; that he would finally break the power of Satan and his adherents; pluck the spoil out of the jaws of those beasts of prey; and work that glorious deliverance for the members, which is already wrought for the Head of the body mystical.

8. Salvation belongeth, or, be ascribed unto the LORD; thy blessing is, or, be upon thy people.

The Psalm ends with an acknowledgment, which ought always to fill the heart, and, upon every proper occasion, to flow from the mouth of a Christian; namely, that "salvation" is not to be had from man, from the kings of the earth, or the gods of the heathen, from saints or angels, but from Jehovah alone; to whom alone, therefore, the glory shall be ascribed. If He will save, none can destroy; if He will destroy, none can save. Let Balak, then, curse Israel, or hire Balaam to curse them for him; be but "thy blessing," O Lord, upon thy people, and it sufficeth.

ye

turn

If the Israelitish monarch conceived he

had just cause to expostulate with his enemies, for despising the royal majesty with which Jehovah had invested his Anointed; of how much severer reproof shall they be thought worthy, who blaspheme the essential "glory" of King Messiah, which shines forth by his Gospel in the church! Thou, O Christ, art everlasting Truth; all is "vanity and falsehood," transient and fallacious, but the love

of thee!

3. But know that the LORD hath set apart him that is godly for himself; the LORD will hear when I call upon him.

what they will, the counsel of the Lord, that Be the opinions or the practices of men shall stand. Is David "set apart" for the kingdom of Israel? Saul shall not be able to detain, or Absalom to wrest, it from him. Is Messiah ordained to be King of the Israel of God? Death and hell shall not prevent it. Are his disciples appointed to reign with him? Infallibly they shall. Our intercessor is already on high; and for his sake, “the Lord will hear us when we call upon him.” What, then, can be said for us, if we neglect to call upon him?

4. Stand in awe, Heb. tremble, and sin not; commune with your own heart upon your bed, and be still.