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4 He who sits in Heaven shall laugh,

The LORD shall deride them, 5 Then shall He speak to them in His anger,

And in His wrath confound them; 6 “And as for me, I have consecrated to

“On Zion, my holy mount."

my King

of the Lord and His Anointed. So that they are insurgents, shaking off their allegiance. The light and easy yoke of Christ, in which the godly man “finds rest to his soul,” is to them an intolerable burden. Compare Jer. v. 5; vi. 16.

As the heathen at large are here viewed as inside the king. dom, it is obvious that the union of Jew and Gentile against the Lord Jesus was only an initial fulfilment of this prophetic Psalm ; which continues to have its application down to the second coming.

7 Adonay :—the sovereign Judge and Ruler. Human laughter arises from a perception of incongruity. This divine derision is a manifestation of the infinite disparity between the power of the crea. ture and that of the Creator.

Cp. the solemu irony of Gen. xi. 6: “And now-ncthing will be restrained from them which they have imagined to do !”

Obs. 1. Dr. T. Jackson has well pointed out that the derision here referred to was, in fact, but a turning of the enemy's scoffs upon themselves. They in mockery put a royal robe on Christ, and bowed the knee before Him, and wreathed a crown of thorns round His brows. “He that sate in Heaven” derided them by turning each bitter jest into a glorious reality. By these afflictions He consecrated Jesus to be the Universal King. (Works, vol. viii. p. 374.)

Obs. 2. The LXX. have here éRuukinpiei, the word used in St Luke xxiii. 35, é Equuktņpisov. (Cp. on Ps. xxii. 7.)

8 Then :—while they are advancing to dethrone Him,-while they are glorying in their haughty resolve, -at that very moment. . . Cp. Deut. xxix. 20 (19 Heb.), where a like antithesis is introduced by az. Cp. also the shamof Gen. xi. 7.

O "Strike terror and dismay into them.” (Yevahel ; reminding us of the balal of Gen. xi. 7.).

10 M. Bertrand (Les Psaumes), sacré. Jer. ordinavi. Others (including Symmachus) anointed. Cp. Prov. viii. 23.



7 Now will I tell of a decreell;

The LORD said to me? _“My Son art thou,

“I, even I, have to-day begotten Theets. 8 « Ask of me

“And I will give the nations for Thy inheritance,

" And the ends of the earth for Thy domain 9 "Thou shalt shiver them with a rod of iron,

“And break them in pieces like a potter's vessel.”


10 And now, 0 kings, learn discretion;

Be instructed, 0 earth's judges! 11 Serve the LORD with fear,

And rejoice with trembling; 12 Kiss15 the Sona, lest He be angry and you perish

on the way": 11 Definite and unalterable. Cp. the oplodévtos of Rom. i. 4; ("authoritatively declared to be the Son of God.”)

12 So at last giving full effect to the promise in 2 Sam. vii. 14. Cp. lxxxix. 26, 27.

13 Raising Thee from the womb of the Earth, the “First-born from the dead” (Col. i. 18), and bestowing on Thee the incommuni. cable prerogative of being “Heir of all things.” (Hebr. i. 2.)

14 Achuzzah. The word used in Gen. xvii. 8 ; Deut. xxxii. 49, etc. Here not Canaan, but the whole earth, is assigned to the Promised Seed.

15 i.e., as a sign of homage. See 1 Sam. x. 1. Used of religious homage (cp. ad-or-o) in i Kgs. xix. 18, Job xxxi. 27, Hos. xiii. 2.

16 Bar; Prov. xxxi. 2. The unusual term befits the unique character of the Sonship.

That the word means "Son” is beyond question. Gesenius, De Wette, Rosenmüller, Mendelssohn, and Fürst, follow Aben-Ezra in so rendering it. Those Jews, who took it otherwise, acted (as Fürst remarks) "from polemical motives.”

Bar" is without the article ;—“Him who is Son :"_Son, as none other can be ; Son of God, and Son of man. Cp. Isai. ix. 6. “To us a Son is given ;"—where the meaning is, one who shall be the Son spoken of in vii. 14, 15 ;—whose name was to be Iinmanuel.

17 For He is now among you, who said to Israel, “I will not go While His wrath blazes but a moment18

Oh happy all that take refuge in Him"!


up in the midst of hee, for thou art a stiff-necked people ; lest I consume thee on the way" (Exod. xxxiii. 3).

18 Cp. Exod. xxxiii. 5; Isai. xxvi. 20.

19 Chosey vo—who habitually seek and find shelter in Him. This is the primitive meaning of the word chasah; as the noun machaseh shows. Cp. Dent. xxxii. 37; “The Rock, in which they took refuge.” Ruth ii. 12; “Yahveh, Israel's God, under whose wings thou art come to take refuge” (or, find shelter).

Obs. 1. This King must Himself, then, be divine :—for the Psalms (as all Scripture) represent God alone as the “Refuge" of His people. See xviii. 2; xlvi. I, etc. Cp. Jer. xvii. 5.

Obs. 2. Ho does not say, “Happy all who obey Him;" but who take refuge in Him;" for faith in “the love of God, which is in Jesus Christ,” is the root and principle of all obedience ;-as indeed it is the prime act of obedience (St. John vi. 29). Cp. note ? on Ps. i. 2.

Obs. 3. Accordingly the prophet Jeremiah, when paraphrasing Ps. i. 2, 3, says—“Blessed is the man who trusteth in the Lord”;binding Ps. i and ii together ;-throwing, in fact, Ps. ii. 12 into the mould of i. 3.

Obs. 4. Frequently the act of "taking refuge" is spoken of, as if it gave an assured title to protection. Thus xxxvii. 40, “He will save them because they take refuge in Him." Cp. xvi. 1 ; xviii. 30 ; xxxi. 19; xxxvii. 40; lvii. 1; xci. 9, 10. See also on xvii. 7.


A Psalm of David, during his flight from his son Absalom.

A Faith's tranquillity amidst the assaults of enemies.—A morning Psalm, as iv is an evening Psalm.

Obs. The number of verses is the same in both.

$ The preceding Psalm had set before us the utter vanity of all attempts to injure the Throne of God's Anointed King, - Messiah. The present Psalm relates to that incident in David's life, which stands as the typical instance of rebellion against God's Kingdom ;--as the type therefore of the working of Antichrist. The next three Psalms (iv, v, ví) probably belong to the same period.

Obs. 1. The source of consolation here is the “ Decree" spoken of in il. 6; see v. 4, "He answers me from His holy mount;" (emphasised by a Selah.) Simi. larly iv. 2 rests on ii. 1 (rig).

O LORD, how many are my foes become?!

Many are rising up against me. 2 Many are saying to my soul”,

“There is no salvation for him in God 3." SELAH.

3 Yet Thou, LORD, art a shield* about me,

My glory, and the exalters of my head. 4. With my voice unto the LORD I call

And He answers me from His holy mount. SELAH,


5 As for me, I laid me down and slept;

I awoke; for the LORD sustains me.

cp. iv. 6.

Obs. 2. With v. 2, "many are saying,"
v. 3, “my glory,"

iv. 2.
v. 4, “call ...

iv. 1, v. 5,“ laid me down and slept," iv. 8. Obs. 3. As iv. 6 refers to the Levitical benediction in Numb. vi, so does iii. 7 to the formula in Numb. X. 35. (Cp. on Ps. Ixvii and lxviii.)

And as iv. 7, 8 refer to Deut. xxxiii. 28;
so iji, 3,

29. Obs. 4. The fact that iii and iv are so intimately related explains the occur. rence of Selah at the end of this Psalm. (Cp. App. II. & 1.)

IT Read 2 Sam. xv, 10-14. i Cp. v. 6, and see 2 Sam. xv. 12.

? So that their reproach pierced his very soul. More bitter even than the heaviest of human griefs, – -a son's ingratitude, - was the thought, that his own sin had opened the way for this outburst of ungodliness and infidelity. Cp. 2 Sam. xii. 10; xvi. 8.

3 He has offended God : and God, who was his strength, has forsaken him. God will no longer save him. He is a reprobate.

The more exact rendering would be : “His salvation in God,”— which he fancied he had in God (xviii. 51),—“is no more,"_bas gone. Cp. Ixxi. 11.

4 Gen. xv. 1 ; Deut. xxxiii. 29.

6 Thou raisedst me to the throne. The same word is used in lxxxix. 19. Cp. 1 Sam. ii. 8; 1 Kings xiv. 7; xvi. 2.

He who had originally bestowed so much glory upon him, would again lift him out of his humiliation; would unveil the head which had been abased in penitence. (See 2 Sam. xv. 30.)

6 I will not be afraid of the myriads of the people,

Who have ranged themselves against me all around.

7 Arise, O LORD; save me, O my God;

For Thou smotest all my enemies on the jawo;

Thou brakest the teeth of the wicked. 8 Salvation is the Lord's10.

On Thy people be thy blessing". SELAI.

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6 The whole of Israel,—its “myriads,” Numb. x. 36,—had joined the insurrections. 2 Sam. xv. 6, 10, 13.

7 Shathu, as in Isai. xxi. 7.

8 Qumah-vii. 6; ix. 19; X. 12; xvii. 13. Cp. lxviii. 1. See Numb. x. 35.- When the Ark moved forward from Sinai "to espy a resting place" for Israel, Moses said : “ Arise, O Lord, and let thine enemies be scattered.”—David's enemies were really opposing the advance of God's Kingdom.

Absalom's setting up his standard in Hebron (where the patriarchs wero buried) was very significant. It was, in fact, a rejection of the “decree" of Ps. ii. 7; and of the promise in 2 Sam. vii. 10.

9 The wild beast, whose jaw is broken, is unable to devour its prey.

God's past deliverance of him was a pledge of future deliverance. 10 He is the sole possessor and dispenser of it.

11 Whatever comes of my individual suffering, let Thy people be blest! That people, which was in all but universal mutiny against him, was still God's people.

Obs. 1. David's prayer showed him to be true successor of Moses : Exod. xxxiii. 13; Deut. ix. 29. Cp. 2 Sam. vii. 24; and the conclusion of Ps. xxviii.

Obs. 2. When the Saviour, after lying down to sleep amidst the persecuting myriads of Israel, awoke, ard ascended to His throne in the heavenly Zion, His whole work was "to bless ” His people : Acts iii. 26.

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