timateth 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 assault, 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 knowledge 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,” Psa. 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 flourishes in a kindly and well watered soil. All the "fruits" of righteousness show themselves at their proper 66 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 benefited by him, and his Maker is glorified. How eminently is this the case with that TREE OF LIFE, which Jeho vah 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 flourishes 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 foundation 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 upon 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 Rabbies. 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 favour. These two verses are cited, Acts iv. 25. and thus expounded-" Lord-of a truth against the 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 deter mined 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 desire 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. By these and such like expressions, which frequently occur in the scripture, we are taught, in a language which we 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 in use among the sons of Adam. The same is to be said with regard to words which seem to attribute many other human passions and affections to the Deity as for instance, these which follow 5. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. 6. Yet have I set my King upon my holy hill of Zion. The meaning is, that by pouring out his indignation upon the adversaries of Messiah, as formerly upon those of David, God would no less evidently convict and reprove their folly and impiety, than if he had actually thus spoken to them from his eternal throne above; "Yet, notwithstanding all your rage against him, have I raised from the dead, and exalted, as the head of the church, my appointed King Messiah; in like manner as I once set his victorious representative David upon my holy hill Sion in the earthly Jerusalem, out of the reach of his numerous and implacable enemies." Let us reflect, for our comfort, that He who raised up his Son Jesus, has promised to raise up us also who believe in him; and that the world can no more prevent the exaltation of the members, than it could prevent that of the Head. 7. I will declare the decree: the LORD hath said unto me, Thou art my Son, this day have I begollen thee. Jesus, for the suffering of death, crowned with honour and immortality, upon the holy hill of Zion, in the new Jerusalem, now "declares the decree," or preaches the gospel of the everlasting covenant. His part in the covenant was performed by keeping the law, and dying for the sins of men. Nothing therefore remained, but the accomplishment of the promise made to him by the Father, upon those conditions. One part of this pro mise was fulfilled, saith St. Paul, “in that he had raised up Jesus again; as it is written in the second Psalm, Thou art my Son, this day have I begotten thee," Acts xiii. 33. Another part was fulfilled at the ascension of Christ, and his inauguration to an eternal kingdom, and an unchangeable priesthood, as the true Melchizedek, King of righteousness, King of peace, and the Priest of the most high God. The next article in the covenant on the Father's side, was the enlargement of Messiah's spiritual, kingdom, by the accession of the nations to the church. And accordingly, this was the next thing which "Jehovah said unto him," after having proclaimed his Sonship and pre-eminence; as we find by the following verse. 8. Ask of me, and I shall give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession. Christ was to enter upon the exercise of the intercessorial branch of his priestly office, with a request to the Father, that the "heathen world might be given for his inheritance, and the uttermost parts of the earth for his possession," in return for the labours he had undergone, and the pains he had endured; as also to supply the place of the Jews, who were his original" inheritance and possession," but were cast off, because of unbelief. That such request was made by Christ, and granted by the Father, the person who writes this, and he who reads it, in a once Pagan, but now Christian island, are both witnesses. 9. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potter's vessel. The irresistible power and inflexible justice of Christ's king dom are signified by his " ruling with a rod of iron;" the impotence of those who presume to oppose him, is compared to that of “a potter's vessel," which must fly in pieces at the first stroke of the iron rod. The power of Christ will be destruction either of sin or the sinner. yield to the impressi ons of his Spirit, are be formed anew, and to become vessels Master's use. manifested in all, by the The hearts which now broken only in order to of honour, fitted for the Those which continue stubborn and harden |