Ver. 1. Blessed is the man &c.] In other words, Great is the happiness of that man, who hath not trod in the steps of the ungodly, or, if he hath at any time been seduced by them, did not persist, like those hardened wretches, in evil courses; much less proceed so far in his impiety, as to be one of that company who deride and scoff at religion. Bp. Patrick. 4. — like the chaff &c.] The method of winnowing their corn anciently, and as it is now practised in the East, was by throwing it up against the wind with a shovel. Dr. Shaw. 2. The kings of the earth &c.] The kings and governors of the surrounding nations conspire together to oppose the decrees of Providence, and to prevent David in his wrath, and || vex them in his sore displeasure. † Or, trouble. 3. Let us &c.] Let us, say they, break asunder their fetters, and cast away from us their yoke. Dr. Kenni-cott. 5. — shall not stand in the judgment.] That is, shall not carry their cause, but in the issue of things shall come off defeated and condemned by God and the world, Mudge. Or, shall not be able to justify themselves, or endure the wrath of the Almighty at the last day. S. Clarke. 5, 6. Then shall he speak &c.] Their impious opposition will raise his just indignation, as if He had actually spoken to them from heaven, and said, Notwithstanding all your vain attempts, I have anointed David to be king over my people Israel; as in future times I will anoint one of his posterity to sit at my right hand upon the throne of glory. Bp. Patrick, Travell. 6. — knoweth the way] Meaning, approveth the way. Dimock. This Psalm, like the sermon on the mount, opens with a "beatitude" for our comfort and encouragement, directing us immediately to that happiness, which all mankind in different ways are seeking after. 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. Such an one will make the 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. And by continual meditation in the sacred writings, he will as naturally improve and advance in holiness, as a tree thrives and flourishes in a kindly and well-watered soil. Bp. Horne. Psalm II. This Psalm may be supposed to relate, in the first place, to David, whom God established upon the throne of Israel, notwithstanding the opposition of his enemies. It contains also an illustrious prophecy of the kingdom of Jesus Christ, which, in spite of every attempt, both of Jews and Gentiles, God has wonderfully established, even to the utmost parts of the earth. It is appointed to be read on Easter-day, when our Lord, by his resurrection, took possession of this glorious kingdom. Travell, Bp. Patrick. The sole application of the illustrious prophecy contained in this Psalm to the Messiah was the unquestionable doctrine of the primitive Jewish church. Dr. Hales. Ver. 1. Why do the heathen &c.] That is, Why do the Jews and Heathens combine together to attempt, what they will never be able to accomplish? Travell. 7. — Thou art my Son; &c.] These words are eminently true of Jesus the Messiah in a prophecent sense, who was invested with the royal office, when He was raised from the dead, and exalted at God's right hand to be a Prince and a Saviour. Rom. 1. 3; Acts xiii. 33. Green. 12. Kiss the Son,] To "kiss" a person when appointed king, was among the Eastern people an act of homage. Thus Samuel, when he had anointed Saul king, "kissed him," that is, acknowledged him for his sovereign, 1 Sam. x. 1. Green. See the note on Gen. xli. 40. "Kiss the Son," that is, submit to Him, worship and love Him; "lest he be angry," lest He turn that grace and favour which He has offered you into heavy displeasure, "and ye perish in the way," ye be suddenly cut off in the midst of your counsels. S. Clarke. The confidence which David manifests in this Psalm, shews, in general, that attempts against the designs of God are vain; and that nothing can hurt those whom He loves, and has promised to bless. But the application which the Apostles make to our Lord of these words, "Thou art my Son, this day have I begotten thee," engages us more especially to consider this Psalm as it relates to the kingdom of Jesus Christ, the Son of God, which has been established in the world, in spite of all opposition from kings and the great men of the earth, and will subsist for ever. And since this kingdom is established among us, and we have the hap- B 2 Ver. 2. — Selah.] It cannot certainly be known what is meant by this word; the most probable opinion is, that it was a note in musick. Bp. Patrick. This Hebrew word is found seventy times in the Psalms, and three times in Habakkuk. One conjecture is, that it means "the end" or a "pause," and that the ancient musicians put it occasionally in the margin of their psalters, to shew where a musical pause was to be made, and where the tune ended. Calmet. 2. O ye sons of men, &c.] O ye wicked men, how long will ye defame my government? how long will ye carry on your vain attempts, and go on in lying and spreading false calumnies against me? Dr. Wells. Otherwise, by "my glory" he may mean, "God who is my glory:" for so God is called, Psalm iii. 3, and evi. 20. David was accustomed to glory, and with good reason, on account of his stedfast worship of the true God, and of his favour towards him. This zeal for God's service was made a subject of disgrace and ridicule by the wicked. Le Clerc. 3. — the lifter up of mine head.] David means by this expression, that God would remove his distresses, and make him triumph over all his enemies. Dr. Chandler. 4. — out of his holy hill.] That is, out of the tabernacle or place of his religious worship, which was on Zion, called on that account his holy hill. Dr. Wells. 7. — for thou hast smitten] The Hebrew properly means, "Thou art wont to smitte," "Thou smitest continually." — broken the teeth] As men of violence are frequently resembled to wild ravenous beasts, so the power or means made use of by such men to oppress others, are fitly denoted by the teeth, cheekbone, or jaws, &c.; these being the parts, whereby beasts of prey chiefly devour their prey. Hence, to break the teeth, cheekbone, &c. of an enemy, is frequently used in Scripture to denote the depriving an enemy of his power to hurt. Dr. Wells. 8. — thy blessing is upon thy people.] Rather, May thy blessing be upon thy people. Green. The example of king David in this Psalm should teach us, that all our security depends upon God's protection, of which neither the power nor malice of our enemies can deprive us, if we repose our trust and confidence in Him. We should therefore pray to Him, that He would not suffer us to be misled by any worldly designs or stratagems, but that He would be our shield, our comforter, and supporter, and make the world see that salvation belongeth only to Him, and that his blessing is peculiar to his people. Lord Clarendon. Psalm IV. When, or upon what occasion David penned this Psalm, is not certainly known, though the matter of it makes it probable, it was in the same (or the like) distress wherein he composed the foregoing. Bp. Patrick. — chief Musician] That is, the master or director of the sacred musicians and musick of the temple: of whom see 1 Chron. vi. 31, and xv. 16. Poole. — Neginoth.] Stringed instruments played on with a bow. Dr. Kennicott. By these words, "To the chief Musician, &c." he seems to mean, I recommend this Psalm to the care and ordering of the master or director of the sacred musick in the temple, and him who plays most skilfully upon stringed instruments. S. Clarke. Ver. 1. — O God of my righteousness:] O my righteous God. Bp. Hare, Edwards. Or the expression may mean, O God, who art to do me justice, to whom I apply for justice. Mudye, Merrick. O God, the witness and defender of my righteous cause. S. Clarke. — enlarged me] Set me free from distress. Street. — Nehiloth.] That is, organs or other wind-instruments. Dr. Wells. Ver. 3. — and will look up.] Toward heaven, the throne of thy glory, from whence I hope for help. Bp. Wilson. 5. The foolish! The wicked. S. Clarke. 4. Stand in awe, and sin not.] The rendering of the Greek is, "Be ye angry, and sin not;" that is, Though you be angry, take care you do not sin. So St. Paul (Ephes. iv. 26.) recites it. Dr. Wall. 5. Offer the sacrifices of righteousness.] That is, act righteously, which is the most acceptable sacrifice. Dr. Wells. 6. There be many &c.] This seems to relate to the righteous, who, in times of calamity and persecution, like the friends of distressed David, are tempted to despond, on seeing no end of their troubles. Bp. Horne. — lift thou up &c.] Manifest thy love and favour to me and mine. S. Clarke. 6. — that speak leasing:] That make it their business to raise and disperse false and scandalous reports of me. S. Clarke. 7. Thou hast put &c.] Other men do not so much rejoice in their vintage and harvest, when it is most abundant, as I do in the assurance of thy favour towards me. Bp. Hall. We may learn from this Psalm, 1st, That however our enemies seek to oppress us, yet God, whose power no man can resist, hath chosen to Himself, and will take to his love, those who are godly, and that when they cry unto Him, He will hear them. 2ndly, That we ought to "commune with our own hearts," which, in the language of Scripture, is to retreat from the world, and give ourselves up to private meditation and reflection. And the design of this self-communion is, to restrain us from vice; to cherish and improve the seeds of virtue; to give us leisure for examining into the state of our souls; to stamp upon our hearts a love for God, and a reverence for his laws; to make us, in short, "stand in awe and sin not." 3rdly, That in God alone is rest, in Him security, in Him tranquility. We ought therefore to pray to our heavenly Father, that, amidst all the storms and troubles of this life, we may lie down morning, O LORD; in the morning will I direct my prayer unto thee, and will look up. 8. Lead me, &c.] Guide me, O Lord, in the plain path of truth and righteousness, lest, if I err from it, my enemies rejoice and triumph. Travell. 9. — their throat is an open sepulchre;] They utter mischief with open mouths, gaping, like noisome tombs, to swallow up the innocent. Travell. 10. Destroy thou them.] Concerning passages of this imprecatory kind in the book of Psalms, it is to be observed, that they are not spoken of private and personal enemies, but of the opposers of God and his anointed; nor of any among these, but the irreclaimable and finally impenitent; and this by way of prediction rather than imprecation; which would appear, if the original verbs were translated, as they should be, in the future tense. The verse before us would then run thus: "Thou wilt destroy them, O God; they shall perish by their own counsels: Thou wilt cast them out in the multitude of their transgressions, for they have rebelled against thee." Bp. Horne. Ver. 2. Lest he tear &c.] Lest mine enemy tear, &c. Green. 3. — done this:] With which I am falsely charged. Bp. Wilson. 4. If I have rewarded &c.] David probably alludes to the circumstance of Saul's life having been twice preserved by him, when he had been pressed by his attendants to embrace the opportunity of taking it away. See 1 Sam. xxiv. and xxvi. Bp. Horne. 6. — awake for me to the judgment &c.] Inflict that punishment upon mine enemies which Thou hast commanded should be inflicted upon malicious oppressors and persecutors. Dr. Clarke. 7. So shall the congregation—compass thee about: So, by seeing justice done to me through thy special Providence, shall the congregation of the people be induced to resort unto Thee to do them justice. Dr. Wells. "Compass thee about" with praises for thy goodness to me, and for the manifold blessings they shall enjoy under my government. S. Clarke. — return thou on high.] When God seems to take no notice of the transgressions of men, it is as if He descended from the place of his power and from his judgment-seat; but when He visits and judges their iniquities, He seems to elevate Himself on high, or to return to his judgment-seat. Edwards. 9. — trieth the hearts and reins.] That is, knoweth intimately the very thoughts and desires of all men. Bp. Horne.