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surance, that God hath set (in his counsel and purpose) his king on Zion, the Lord further condescends to give us a sign :—

v. 7. I will declare the decree. The Lord hath said to me,-Thou art my SON: this day have I begotten thee. It is worthy of remark, in the first place, that the decree and sign here given are made use of in different places of Scripture to assert the majesty of Christ in various points of view. Here the connexion is with his office as King. But in Hebrews v. 5, 6, it is expressly used to assert his Priesthood: So also Christ glorified not himself 'to be made an high priest; but he that said unto him, Thou 'art my Son, this day have I be'gotten thee." And in Heb. 1. 5, his divine superiority over all creation is insisted on: "For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee."

But chiefly we are to notice the assurance and pledge contained in the words, that spite of the apostasy and evil counsel of men, they shall be made to know, "that power belongeth unto God ;"e and that "the Lord shall be king over all the earth; and in that day there shall be one Lord, and his name one;"f— that is, one only form of government and worship. God hath decreed this, and that it shall verily come to pass; viz.-in that Christ has been proved "and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead." This passage-" Thou art

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my Son, this day have I begotten thee," is used by St. Paul in Acts XIII. 33, in reference to Christ's resurrection; shewing, that God's having begotten him from the dead, (in Rev. 1. 5 he is called the first begotten of the dead,") is the pledge that he declares him to be his Son. More explicitly in Acts xvii. 31, he declares, that the resurrection of Christ was an assurance to all men," that he is the person "whom God hath ordained to judge the world in righteousness." Notwithstanding, therefore, the apparently hopeless state of the Church, when the rulers of the world for a time appear to prevail against Christ; and notwithstanding that the heathen or gentiles may again rage and take counsel against him, and seem to prosper; we may cry with holy Peter: "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Christ from the dead, to an inheritance incorruptible and undefiled and that fadeth not away, reserved in heavent for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time.”h

vv. 8, 9. The next two verses shew that the fulfilment at the resurrection of Christ was only incipient. —“ Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel."

g Rom. 1. 4. h Pet. 1. 3-5.

e Ps. LXII. 11. f Zech. XIV. 9. The phrase "reserved in heaven," applied to the inheritance of the saints, evidently refers, if compared with other Scriptures, to the fact of Jesus being now seated at the right hand of God, in his resurrection body; he being the pattern of what we are to be, and the pledge. For in 2 Cor. v. 1, the believer's "house not made with hands, eternal in the heavens," is declared to be in verse 2 "our house which is from heaven." Moreover the new Jerusalem is said to "come down from God out of heaven."

The Lord did indeed begin, after his resurrection, "to visit the Gentiles, to take out of them a people for his name;"g but the nations have never yet been made the possession of the Lord; and it is doubtful if the uttermost parts of the earth have ever yet even been visited with the gospel tidings. Still less were the gentiles dashed in pieces with a rod of iron in the days of the Apostles. The wrath of God fell upon the Jews, not upon the Gentiles: the Gentiles were on the contrary made the instruments of inflicting judgment on the Jews. The time spoken of in the Psalm, is evidently, from the exact similarity of language, that future period spoken of by Christ himself, after his resurrection from the dead: "He that overcometh and keepeth my works unto the end, to him will I give power over the nations, (or Gentiles*) and he shall rule them with a rod of iron: as the vessels of a potter shall they be broken to shivers even as I received from my Father."

Verses 10-12. The Psalm concludes with an exhortation to kings, rulers, magistrates, &c. to be warned in time :

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

The exhortation in the last verse to kiss the Son, shews again that it is the Christ, against whom the rage of the wicked will principally be turned and the admonition, that it is his anger that is to be feared, evinces, that the person called the Lord in verses 4,5 (who sitteth in the

heavens, holds them in derision, and vexes them in his wrath,) is also the same Christ; and that he there sits expecting, till his enemies be made his "footstool."h For not only will Christ be established in mount Zion, but "his redeemed also shall return with singing unto Zion,”i and shall be made "kings and priests unto God."k

The blessedness finally declared of those, who at this time of wrath put their trust in him, confirms what has been said on verse 3 of the former Psalm, respecting the blessedness of the righteous, and which is so strikingly exemplified by JeremiahxvII.7. "Blessed is the man that trusteth in the LORD, and whose hope the LORD is. For he shall be as a tree planted by the waters, and that spreadeth out her roots, &c."

PSALM III.

Verses 1, 2. Lord how are they increased that trouble me? Many are they that rise up against me.

The title of this Psalm gives us to understand, that it was composed by David "when he fled from Absalom his son." These titles are in many instances of doubtful authority; but the present one appears to be confirmed by the circumstance of there being no event in the life of David when such great numbers of enemies compassed him about. "How are they increased (he says) which trouble me!" and in the sixth verse he alludes to the 66 myriads (or ten thousands) of people that had set themselves against him round about.” In the persecutions which he experienced from Saul, it was comparatively speaking but a small band of followers who came out against him ; but the defection brought about by Absalom was most extensive and i Isa. LI. 2. k Rev. 1. 6; v. 10.

g Acts xv. 14. h Heb. x. 13. *The English reader must bear in mind, that both from the Hebrew and the Greek the same word is indiscriminately translated heathen, gentiles and nations,

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rapid it being most surprising how suddenly men, who were previously to all appearance well affected towards David, and rendering to him and his government due outward homage, were nevertheless found, in the hour of sifting and trial, to be altogether hollow, and destitute of any sound principle which could bind them to God or to the king. Thus it is described, 2 Sam. xv. 12 And the conspiracy was strong; for the people increased continually with Absalom. And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom."

The circumstances in the history of this rebellion which may be presumed to have had an accomplishment at the first advent of Christ, are but slightly marked in the type. The facts which led to the rebellion appear without a parallel; and all that can be said to bear any thing like a similitude is the ascent to mount Olivet with his attendants in humiliation and affliction; which reminds us, that this was the place where Jesus, on his last visit to Jerusalem, went out to abide at night for fear of the Jews;a and where he experienced his agony and bloody sweat, and prayed that the cup he was about to drink might pass from him.b There is also this farther circumstance, that the chief actor in this treason, who now lifted up his heel against David, was his own familiar friend," being his son. The principal circumstance, however, to be regarded, in this and every other instance, is the context; and this leads us to perceive that David was shielded during this defection from the hand of the enemy, (vv. 3, 5,) and obtained a triumph over him by destroying him: (v. 7:) whereas the

a Luke XXI. 37. Rev. XVII. 8-10.

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Lord Jesus, though he triumphed over the grave, was nevertheless in the first instance brought under the stroke of death, and given up of God to be smitten for us.

I doubt not therefore, that the more complete accomplishment of this prophecy is to be looked for in that last apostasy, which will draw away so many of the professing "children of God" into open rebellion or opposition to "his king." (Ps. 11. 6.) This we have every reason to apprehend will prove an extensive defection and a rapid one; "they shall rise up suddenly that shall bite thee." Hab. 11. 7.

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Having here quoted Habbakuk 11. 7, and many other similar places might be adduced, I would once for all observe, in the way of explanation; that though the primary allusion in that passage is, as I hend, to the sudden rising up of the faction who shall be made the instruments of destroying the Babylonish Harlot; whose overthrow is therefore described as coming upon her suddenly;d yet it must be remembered, that this is an infidel faction, which with equal rapidity proceeds to make war upon the Lamb:e and it may be shewn, that the principles, which first lead them to hate the whore and burn her with fire, are the same which ultimately lead them to turn their wrath against true religion,—though the kings and the cities (or polities,*) at first involved in the ruin, may nevertheless have a righteous judgment brought upon them.

The description of the principles which brought about the rebellion in David's time will be found to accord strikingly with what we may gather to be the character of the last apostasy. Here is a man near d Jer. LI. 8;

b Matt. xxvI. 30-46.
e Rev. xvII. 14.

c Ps. XLI. 9.

* Compare Rev. XVI, 19; XVIII. 9; and XIX. 2.

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and dear to the king, affecting never-
theless, for crafty purposes, a love
of reform, and a spurious regard for
the people, and crouching and
humbling himself, that the poor may
fall by his strong ones." For "it
was so, that when any man that
'had a controversy came to the
king for judgment, then Absalom
called unto him and said, Of what
city art thou? And he said, Thy
'servant is of one of the tribes of
Israel. And Absalom said unto
him, See, thy matters are good
and right; but there is no man
deputed of the king to hear thee.
'Absalom said moreover, Oh that I
were made judge in the land, that
every man which hath any suit or
cause might come unto me, and I
would do him justice! And it was
so, that when any man came nigh
⚫ to do him obeisance, he put forth
his hand and took him and kissed
him. And in this manner did Ab-
salom to all Israel that came to
the king for judgment: so Absa-
'lom stole the hearts of the men of
Israel.'g His defection is here
concealed by a seeming concern for
the honor of the king; and the
next verses shew, that, with as base
a dissimulation, he affects a zeal for
religion; the very pretence for his
withdrawing to Hebron, when his
conspiracy was perfected, being, that
he might pay a vow which he had
vowed unto the Lord there. Yet
had he war in his heart against his
own father, being his lawful sove-
reign also, and against the majesty of
God by whom kings reign. I fear
we have too many counterparts of
Absalom in the present day, who
whilst they outwardly affect a reve-
rence for the king, and a regard for
the best interests of the church, are
pursuing a course calculated to over-
throw both, and humbling them-
g 2 Sam. xv. 2—6.

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selves before the people for purely ambitious purposes.

I shall now briefly dismiss the remainder of the Psalm.

v. 2. Many there be which say of my soul, There is no help for him in his God. SELAH.

It appears questionable here, from the words of the text, how far this proceeds from a spirit of atheism,— as if they questioned, if there were a God, that gave heed to his worshippers; we shall have abundant evidence hereafter of the existence of practical and avowed atheism, without labouring to force such a sense upon the words here. The more obvious meaning of them seems to be, that they took occasion, from the sudden declension of so many from the cause of David, to conclude that God had deserted him ;that this was an evidence, that his cause was not good; and that the Lord was now, as a judgment on his conduct, setting up a rival.

I doubt not, that where there is no sound principle of godliness in the heart, and men are held in their allegiance to God only by the force of custom, interest, hereditary prepossession, merely political considerations, or any other motive not connected with vital godliness, that such may, in an instant, when a time of great excitement and sifting comes, be drawn into the depths of open atheism or infidelity. But the ordinary evidence of the absence of this godly principle isthe constant tendency, as different events occur affecting the circumstances of the believer, to question the reality of that hope and confidence and experience of God on which he has avowedly laid great stress, and to hold it up to derision or contempt.*

v. 3. But thou, O Lord, art a h Ibid. 7.

* I take no notice in the exposition of the word Selah, feeling assured, from the

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shield for me my glory, lifter up of mine head.

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David here nevertheless encourages himself in his God: declaring that he looks to him as his shield, or sure protection;—as his glory,' or him to whom he must ascribe the praise of all past deliverances, both temporal and spiritual, and shall again have to ascribe praise ;-and as "the lifter up of his head," which intimates that he was persuaded, that though the Lord suffered him to endure this humiliation, yet that he would nevertheless exalt him out of it and establish his throne. And thus will the Church be led to trust in God; and thus will it find the Lord a sure refuge and buckler, and have to glorify him for fresh de liverance.

vv. 4-6. I cried unto the Lord with my voice, and he heard me out of his holy hill. SELAH.

This verse shows however, that the Lord "will yet for this be inquired of;" and that the time of trial will be a period in which his people will be specially stirred up to prayer. Thus it is to them all in their individual capacity: for God most commonly causes his people to feel their dependance on him, before

he grants them a blessing; and it is considered by some, that, in this place, David is adverting to some past experience of the kind. I incline however to think that God had now given him some token for good in answer to his prayer, previous to the final accomplishment of his desires; and therefore it was that he could “ lay him down and sleep and wake again," with a sense of security, knowing" that the Lord sustained him," notwithstanding the myriads risen up against him; and that

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he need not be afraid of ten thousands of people that had set themselves against him round about." v. 6, 7. For God is said to have heard him out of his holy hill, which refers to mount Zion, as we have seen in the previous Psalm. (v. 6.) For this is frequently called God's hill, in which it pleased him to dwell; the temple in which he recorded his name, and promised to manifest himself to his waiting people, being there. And we know from the history in 2 Sam. xv. already adverted to, that David received encouraging news from Jerusalem, through the instrumentality of Zadoc and Abiathar, whom he had caused to return with the ark of God. v. 7. Arise O Lord; save me, O

very ancient authority of the Greek or Septuagint version of the Psalms, which renders it always Aayaλpa, that its use was to mark a change in the melody. It certainly often occurs when there is a remarkable change in the subject, or where there is a matter occurring highly worthy of note; but this I conceive accidental, or that it would be the case in other prophecies; and that it rather divides the poetical subjects into stanzas suitable for the musician. To those who are curious on the subject it may be observed, that it does not occur after the 89th Psalm, excepting in the 140th and 143rd. It occurs also in the Prayer (or rather Psalm) of Habakkuk contained in the last chapter of his prophecy. The most frequent divisions of the subject which it marks are in the following proportions. Short Psalms of eight verses are divided at the 2d, 4th, and 8th, or into two equal portions at the 4th; the word being often omitted at the 8th or last, where it is of course redundant, unless the measure were to be repeated. In some Psalms, in the English version it occurs at the 3rd, 5th, and 9th instead; or when equally divided, at the third and seventh, or fourth and ninth; but these Psalms do not generally correspond in their verses or proper divisions with the original, and may be considered as equivalent to Psalms of eight verses rather than of seven or nine. In the longer Psalms there is, in most instances, an evident regard to proportion maintained; being divided at the third parts, or into two equal parts; and sometimes the first half is subdivided into two equal parts, and sometimes the latter half.

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