A

COMMENTARY

ON THE

BOOK OF PSALMS.

FIRST DAY.—MORNING PRAYER.

PSALM I.

ARGUMENT.

[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.'

The Psalter, like the Sermon on the Mount, openeth with a beatitude,' for our comfort and encouragement, directing us immediately to that happiness which all mankind, in different ways, are seeking and inquiring after. All would secure themselves from the incursions of misery; but all do not consider that misery is the offspring of sin, from which it is therefore necessary to be delivered and preserved, in order to become happy, or blessed.' The variety of expressions, here used by David, intimateth to us, that there is 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 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, hast 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. 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 assualt, will always find him well employed, and will be received with-Get thee behind me, Satan!' When the law of God is the object of our studies and meditations, we are conformed to the example of our Redeemer himself, who, as a man, while he 'increased in stature,' increased likewise in wisdom,' and grew powerful in the knowlege of the law which he was to fulfil, and of those prophecies which he was to accomplish; so that, at twelve years of age he appeared to 'have more understanding than all his teachers; for the divine testimonies had been his meditation.' Ps. cxix. 99.

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

By continual meditation in the sacred writings, a man as naturally improves and advances in holiness, as a 'tree' thrives and florishes in a kindly and well-watered soil. All the fruits' of righteousness show themselves at their proper season,' as opportunity calls for them; and his words, which are to his actions what the 'leaves' are

to the fruit, fall not to the ground, but are profitable, as well as ornamental. Every thing in him and about him serves the purpose for which it was intended; his brethren are benefitted 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 florishes 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 enduring; 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." A day is coming, when the divine Husbandman shall appear with his 'fan in his hand,' and shall thoroughly purge his floor.' The wheat, which shall stand the winnowing of that day, will be gathered into the celestial granary; while the chaff, for ever separated 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 founda

tion of God standeth sure, having this seal, The Lord knoweth them that are his;' 2 Tim. ii. 19. Their good deeds are not unobserved, nor will they be forgotten by him. His eye seeth them in secret, and his hand will reward them openly, in the day of final retribution; when crowns of glory shall sparkle on the heads of the righteous, but shame and torment shall be the portion of the wicked; the way of the ungodly shall perish.'

PSALM II.

ARGUMENT.

[David, seated on the throne of Israel, notwithstanding the opposition made against him, and now about to carry his victorious arms amongst the neighbouring 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 rabbis. 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.]

1. 'WHY do the heathen rage, and the people imagine a vain thing? 2. The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,-'

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 sceptre of the world. But still, they who 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.'

These words, supposed to be spoken by the powers in arms against Messiah, discover to us the true ground of opposition, namely, the unwillingness of rebellious nature to submit to the obligations of divine laws, which cross 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,'

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By these and such like expressions, which frequently occur in the Scripture, we are taught, in a language which 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, or whatever else may offend when applied to the Godhead, though adhering to the phrases as