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of this psalm; and I think there is less in it of the type, and more of the antitype, than in any of the gospel psalms, for there is nothing in it but what is applicable to Christ, but some things that are not at all applicable to David, ver. 6, 7, 8, 12. This psalm is in Acts xiii. 33. called the second psalm, which shews that the book of Psalms was placed in the same order in the apostles' days wherein we now have them.

VER. 1. "Why do the heathen rage ?"]-Or, the nations; which some understand of the Jews, who are so called, Gen. xvii. 5. Ezek. ii. 2. because of their several tribes; and of their rage against the Messiah there have been many instances; as when they gnashed upon him with their teeth, and at several times took up stones to stone him, and cried out in a most furious and wrathful manner, "Crucify him, crucify him," Luke iv. 28, 29. John viii. 59. and x 31. and xix. 6, 15. though it is best to interpret it of the gentiles, as the apostles seem to do in Acts iv. 27.

Ver. 2. "Against the Lord, and against his anointed."]-Or Messiah, Christ: by the Lord, or Jehovah, which is the great, the glorious, and incommunicable name of God, and is expressive of his eternal being and self-existence, and of his being the fountain of essence to all creatures, is meant God the Father; since he is distinguished from his Son, the Messiah, his anointed one, ast Messiah and Christ signify; and who is so called, because he is anointed by God with the Holy Ghost, without measure, to the office of the mediator, prophet, priest, and king; from whom the saints receive the anointing, which teacheth all things, and every grace of the Spirit in measure; and who, after his name, are called christians. This name of the promised Redeemer was well known among the Jews, John i. 41. and iv. 25. and which they took from this passage, and from some others.

Ver. 3. "And cast away their cords from us."]With relation to the Lord and his anointed, whose laws, ordinances, and truths, they call bands and cords: the words and the phrases in general express their irreverence of God and the Messiah, their rejection of Christ and his religion; their non-subjection to him, and their refusal to have him to rule over them; and their disesteem and contempt of his gospel, and of the ordinances of it, and of the laws and rules of his government in his churches.

Ver. 4. "He that sitteth in the heavens shall laugh."] -At the rage and tumult of the heathen; at the vain

imaginations of the people; at the opposition of the kings of the earth; at the mad counsel of the rulers, against him and his Messiah; and at their proposal to one another to throw off the yoke and government of them both. This is a periphrasis of God," who dwells in the heavens," and sits there enthroned.

Ver. 6. "Yet have I set my king upon my holy hill of Zion."]-Or, Behold. I have set, &c. By Zion is meant the church of God, especially under the gospel dispensation; see Heb. xii. 22. Rev. xiv. 1. so called, because, as Zion was, it is the object of God's love and choice, the place of his habitation and residence; where divine wor ship is observed, and the word and ordinances of God administered, and where the Lord distributes his blessings of grace, and which is the perfection of beauty, through Christ's comeliness put upon her, and will be the joy of the whole earth it is strongly fortified by the power and grace of God, and is immoveable and impregnable, being built on Christ the rock of ages; and, like Zion, it is an high hill, eminent and visible; and more especially will be so, when the mountain of the Lord's house is established upon the tops of the mountains; and it is a holy one, through the presence and worship of God in it, and the sanctification of his Spirit. And over this hill, the church, Christ is king; he is king of saints, and is acknowledged by them; and it is for their great safety and security, their joy, comfort and happiness, that he is set over them: he is called by his Father, my king; because he who is king of Zion, is his

anointed.

Ver. 7. "I will declare the decree."]-The faith of the saints, in time of the persecution of the church, may and should be fully persuaded of the stability of the church, and of Christ's kingdom in it, because it is grounded upon the mysterious and unchangeable decree of God, which here is brought to light; "F will declare the decree," saith Christ, not as yet incarnate. It is Christ's office as prophet to reveal the secret counsel of the Trinity, being the substantial Word of the Father, and who before the world was created was with God, and was God, John i. 1, 2. "I will declare the decrec," saith the Son of God, or Logos. The Son of God, as he is a person 'concerned in the decree of establishing the church and kingdom of God in it against all opposition, so is he the surety in the covenant of redemption: and as he is the undertaker to pay the price of the redemption of his people, so

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the promises are made to him in favour of his church and kingdom: it is he to whom the Father directeth his promise concerning the church first and immediately; for the Son in declaring the decree saith, "The Lord said to me.' is one of the articles of the covenant of redemption, that the promised seed of the woman, the Redeemer of his people, the promised seed of Abraham, the Messiah and Saviour of the elect, the promised son of David, and true King of Israel after his incarnation, shall not be disowned of the Father; but in and after his deep humiliation and sufferings, he shall be declared the Son of God, so shall he this day be acknowledged by the Father to be the only begotten Son of God; which day is the day of the resurrection of Jesus Christ from the dead; see Acts xiii. 33. Rom. i. 4. "He was declared to be the Son of God with power by the resurrection from the dead;" for the resurrection of Jesus Christ was a real saying to Christ in the audience of all the world, "I declare thee this day to be my Son;" see Col i. 18. Heb. i. 5. Rev. i. 5. for by the day here we are to understand Christ's resurrection-day, and by his being begotten, his resurrection or being begotten from the dead.

Ver. 8. "Ask of me."]-Christ, in the council and covenant of grace and peace, asked many things of his Father, which were granted; he asked for the persons of all the elect to be his bride and spouse, and his heart's desire was given him, and the request of his lips was not withheld from him he asked for all the blessings of grace for them; for spiritual life here, and eternal life hereafter; and all were given him, and put into his hands for them; and these are given him as his inheritance and possession, as his portion, to be enjoyed by him; and who esteems them as such, and reckons them a goodly heritage, and a peculiar treasure, his jewels, and the apple of his eye. These words respect the calling of the gentiles under the gospel dispensation, and the amplitude of Christ's kingdom in all the earth, which shall be from sea to sea, and from the rivers to the ends of the earth.

Ver. 9. "Thou shalt break them with a rod of iron."] -Not his inheritance and possession among the gentiles, the chosen ones given him by the Father; these he delights in, takes care of, protects and preserves; but the stubborn and rebellious ones among the heathen.

Ver. 11. "Serve the Lord with fear."]-Not with fear of man, nor with servile fear of God, but with a godly and

filial fear, with a reverential affection for him, and in a way agreeable to his mind and will; with reverence and awe of him, without levity, carelessness, and negligence.

"And rejoice with trembling."]-Some reference may he had to the joy in public worship, as at sacrifices and fes tivals, and the music in divine service under the law, and the singing of psalms and hymns, and spiritual songs, under the gospel and especially to the gospel dispensation itself, which is a time of joy and rejoicing; the gospel is good tidings of great joy; the kingdom of God is not in things external, but in joy in the Holy Ghost; and above all, respect is had to a rejoicing in Christ Jesus, in his person, righteousness, and salvation.

Ver. 12. "Kiss the Son."]-The Son of God spoken of in ver. 7. the word used is so rendered in Prov. xxxi. 2. and comes from another which signifies to choose, and to purify, or to be pure; hence some render it the elect or chosen one, or the pure one; and both agree with Christ, who is God's elect, chosen to be the Redeemer and Saviour of his people, and who is pure and free from sin, original, and actual. And whereas a kiss is a token of love among friends and relations at meeting and parting, Gen. xxxiii. 11. Ruth i. 14. it may here design the love and affection that is to be expressed to Christ, who is a most lovely object, and to be loved above all creatures and things; or, as it sometimes signifies, homage and subjection, 1 Sam. x. 1.

"Blessed are they that put their trust in him."]As their strong hold and place of defence; who look to him and believe in him for pardon, peace, righteousness, every supply of grace, and eternal life; these are safe and secure in him, nor shall they want any good thing needful for them; and they have much peace, joy, and comfort, here, and shall have more grace as they want it, and hereafter eternal glory and happiness.

PSALM III.

As the foregoing psalm, in the type of David in preferment, shewed us the royal dignity of the Redeemer; so this, by the example of David in distress, shews us the peace and security of the redeemed; how safe they really are under the divine protection. David being now driven

out from his palace, from the royal city, from the holy city, by his rebellious son Absalonı, (1.) Complains to God of his enemies, ver. 1, 2. (2) Confides in God, and encourageth himself in him as his God notwithstanding, ver. 3. (3.) Recollects the satisfaction he had in the gracious answers God gave to his prayers, and his experience of his goodness to him, ver. 4, 5. (4.) Triumphs over his fears, ver. 6. And over his enemies, whom he prays against, ver. 7. (5.) Gives God the glory for that divine blessing and salvation which are sure to all the people of God, ver. 8. Those speak best of the truths of God, that speak experimentally; so David here speaks of the power and goodness of God, and of the safety and resurrection of Christ; which is the intent of the psalm.

VER. 2. "Many there be which say of my soul, There is no help for him in God. Selah."]-Or, To my soul, the following cutting words, which touched to the quick, reached his very heart, and like a sword pierced through it. And in like manner did the enemies of Christ say, when they had him upon the cross; Matt. xxvii. 43. And this account is concluded with the word selah, which some take to be a musical note.

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Ver. 3. "But thou, O Lord, art a shield for me."]Or about me; and the Lord is a shield unto all his people, Gen. xv. 1. They are kept by his power, and encompassed about with his favour as with a shield; his veracity and his faithfulness in his promises, and his truth, are their shield and buckler: and especially his Son, the Lord Jesus Christ, is the shield which faith makes use of, particularly his blood and righteousness, and salvation by him; which it holds up, and defends itself with, against the charges of the law, the accusations of conscience, and the temptations of Satan; and which are a security from the justice of God, and wrath to come.

Ver. 4. "And he heard me out of his holy hill. Selah."-Either out of the church, the holy hill of Zion, Psalm 1. 6. where David prayed and God granted his presence, and gave an answer to his prayers; or from out of the mercy-seat and ark, which was a type of the propitiatory, Christ, and which David had brought to his own city, the hill of Zion; or from heaven, the habitation of God's holiness: David was a man of prayer, and he was often heard and answered by God. And this also is true of Christ, he offered up prayers and supplications with strong crying and tears to God, that was able to save him; and he was heard by him, yea, the Father always heard him: and God is a God hearing and answering the prayers of his people,

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