Annotations Upon the Books of Poetry, Psalms · Psalm 2
PSALM II.
Verſ. 1. WHy do the heathen rage, and the people imagine a vain thing?] That this Pſalm was compoſed by David we have a clear teſtimony in that paſſage of the Churches prayer Act. 4.24, 25. Thou, Lord, by the mouth of thy ſervant David hast ſaid, Why did the heathen rage? &c. and that it was in the Apoſtles times accounted the ſecond Pſalm (which yet ſome have denied, making the firſt Pſalm only a preface to the Pſalms, or this and that to be but one Pſalm) is evident Act. 13.33. it is alſo written in the ſecond Pſalm, Thou art my ſon▪ this day have I begotten thee. Now if concerning the ſubject matter of this Pſalm that queſtion ſhould be propounded, which the Ethiopian Eunuch propounded to Philip in a like caſe, Act. 8.34. Of whom ſpeaketh the prophet this? of himſelfe or of ſome other man? the anſwer I conceive muſt be, that he ſpeaketh here joyntly both of himſelf and of his ſeed, the Lord Chriſt, who is often called the ſon of David, and in relation to whom that promiſe was made to David concerning the everlaſtingneſſe of his kingdome 2 Sam. 7.12.13. I will ſet up thy ſeed after thee — and I will eſtablish the throne of his kingdome for ever: yet withall I doubt not, but that his primary intention was, to write this as a prophecy concerning Chriſt, and that what he ſpeaks in relation to himſelf and his government was only, as there was in them a type and ſhadow of Chriſt and his kingdome; and that hence it comes to paſſe, that many paſſages in the Pſalm can very hardly be underſtood of any other but of Chriſt; though others may be eaſily and fully applyed both to the one and to the other, as having reſpect to that everlaſting kingdome promiſed to him and to his ſeed, which began to be made good to him in his own perſon, but was eſpecially to be accompliſhed in Chriſt. And accordingly we muſt underſtand this firſt clauſe of the Pſalm. So ſoon as David was anointed king, not only the greateſt part of the Jews roſe up againſt him, ſiding with the houſe of Saul and Abner, who ſought to make Iſhboſheth king, 2 Sam. 2.12, 13, 14. but even forreign nations alſo bandied againſt him, as the Jebuſites 2 Sam. 5.6. the Philiſtines alſo verſ. 17. the Moabites, Ammonites, Amalekites, and Syrians, chap. 8.1, &c. Now David looking upon this as a ſhadow of the great oppoſition that ſhould be made both by Jews and Gentiles againſt Chriſt, firſt in his own perſon, to which the Apoſtles apply this Act. 4.25, 26, 27. and afterwards to all ſucceeding ages, in the Goſpel, kingdome and Church of Chriſt; and being aſſured that as all their rage againſt him would be in vain, ſo much more all their furious bandying againſt that everlaſting kingdome, which God had promiſed his ſeed, would be to no purpoſe; to expreſſe this he breaks out thus, Why do the heathen rage (or tumultuouſly aſſemble together) and the people imagine a vain thing? the propounding of it by way of an Interrogation ſtrongly implying, firſt, the undoubted certainty of the thing, in that the thing it ſelf is not queſtioned, but only the cauſe of it; ſecondly, the exceeding wickedneſſe of their rage, which made him thus abruptly break forth in the very beginning of this Pſalm, as by way of admiration and indignation, Why do the heathen rage? &c. thirdly, the cauſleſneſſe of their rage; and fourthly, the folly of it, becauſe they were ſo violent in that which they would never be able to effect: and indeed this manner of ſpeech, Why do the heathen rage? &c. ſeems to be uſed, as bewailing the ſillineſſe of their making ſuch a buſle to no purpoſe at all.
Verſ. 2. The kings of the earth ſet themſelves, &c.] That is, to take counſell, and to imploy all their wit and power againſt the Lord and his anointed, as it follows in the next clauſe, and the rulers take counſell together againſt the Lord and againſt his anointed. He calls them the kings of the earth by way of contempt, to intimate what a vain thing it was for them to fight againſt the God of heaven, as they did, in that they oppoſed him, whom God had anointed to be king over his people: which as it muſt be chiefly underſtood of Chriſt, as we ſee the diſciples did, againſt whom all the endeavours of his enemies muſt needs be in vain, becauſe God had anointed him to be the king of his Church; ſo alſo it may be meant of David, this being that whereby David aſſured himſelf, that all the oppoſition that was made againſt his kingdome ſhould be in vain, to wit, becauſe he had not out of an ambitious ſpirit ſought the kingdome, but God of his own good pleaſure had choſen him when he thought nothing of it, and appointed him to be anointed king of Iſrael. What is farther to be known concerning the anointing both of David and Chriſt, ſee in the Note upon 1 Sam. 16.1.
Verſ. 3. Let us break their bands aſunder, &c.] That is, Let us caſt off their government, and diſclaim all ſubjection and obedience to their laws: and by their bands and their cords is meant the laws and government of the Lord God and his Anointed, to wit, David and his ſeed, and that is principally Chriſt, yea and conſequently of all thoſe that ſhall by authority from Chriſt ſeek to bring men into ſubjection to Chriſt, and to keep them to the obedience of his laws and government; ſo that theſe words do imply, firſt, that they that rebelled and roſe up againſt the kingdome of David, & much more they that withſtood the kingdome of Chriſt, did thereby oppoſe and fight againſt the Lord God, who had appointed David to be king of Iſrael, and Chriſt to be king of his Church, though they might haply pretend no ſuch thing: ſecondly, that they who oppoſed the doctrine and diſcipline, the Miniſters and governours in the Church of Chriſt, did thereby (whatever they may pretend to the contrary) oppoſe the Lord and his Chriſt: and thirdly, that becauſe the Goſpel and diſcipline of Chriſt will not give men liberty to live licentiouſly in wayes of ſin, therefore they count no bondage greater then to be ſubject hereunto, and conſequently in their pride they ſtorm againſt it; great men eſpecially, that think it a diminution of their greatneſſe to be ſubject to any power whatſoever, and pretending falſly that the ſervants of Chriſt ſeek to bring them into bondage, they doe all they can to caſt off the yoke of Chriſts government, according to that Luk. 19.14. we will not have this man to reign over us.
Verſ. 4. He that ſitteth in the heavens shall laugh; the Lord shall have them in deriſi… ▪] This which is ſaid of the Lords laughing and having them in deriſion may …ply, firſt, that the Lord ſhall diſcover their ſubtleſt and beſt-managed deſigns to have been fooliſh and ridiculous; ſecondly, that he ſhall make them to be derided and ſcorned by others, according to that 2 King. 19.21. The virgin, the daughter of Zion hath deſpiſed thee, and laughed thee to ſcorn; thirdly, how ſecurely God may ſlight all their endeavours againſt him and his people, and that becauſe God can ſo eaſily fruſtrate all their moſt cunning and violent attempts; fourthly, that when God forbears them for a time, and lets them goe on, it is not becauſe he wants power to croſſe and cruſ… them, but becauſe he ſcorns their rage, as being able man inſtant to bring all their endeavours to nothing, which we find again thus expreſſed Pſal. 37.1…. The wicked plotteth againſt the juſt, &c. The Lord shall laugh at him; for he ſeeth that his day is coming; and fifthly, that God rejoyceth in their ruine, according to that of Solomon, Prov. 1.26. I will laugh at your calamity, I will mock when your fear cometh. And then the ground of all theſe is implyed in that title which is here given to God, He that ſitteth in the heavens, (where the Lord of heaven is oppoſed to the kings of the earth, and his ſitting quietly in the heavens to their tumultuous aſſembling and conſulting together,) for hereby is clearly intimated, firſt, that the Lord is farre above the reach of their malice and power; ſecondly, that he ſeeth all their plots and conſpiracies againſt him and his anointed, which likewiſe is inferred from the Lords dwelling in the heavens Pſal. 11.4. the Lords throne is in heaven, his eyes behold, his eyelids try the children of men; and thirdly, that he is of omnipotent power, and ſitting in his throne above hath all things below under his power and command, and ſo can doe with his enemies what he liſts, as the Pſalmiſt expreſſeth it Pſal. 115.3. Our God is in the heavens; he hath done whatſoever he pleaſed.
Verſ. 5. Then shall he ſpeak unto them in his wrath, &c.] Some referre this word (Then) to the time, when by the coming of Chriſt into the world, and by the preaching of the Goſpel, his kingdome ſhould be manifeſted; others to that which was ſaid before, concerning the enemies bandying againſt the Lord and againſt his anointed, and concerning the Lords laughing them to ſcorn. And indeed I conceive that the words muſt be underſtood generally thus, (and that with relation both to David and Chriſt) that when the enemy had uſed their utmoſt endeavours againſt the Lords anointed, and the Lord had ſuffered them a while to run on, as deriding the vanity of all their endeavours, at laſt, when they were ripe for deſtruction, and God ſhould find it to be a convenient and fit time to take vengeance on them, then he ſhould call them to an account, Then shall he ſpeak unto them in his wrath, &c. Nor can I conceive, that this which is ſaid of Gods ſpeaking to them in his wrath, was meant of that fearfull ſentence, Depart from me, ye curſed, which God ſhould pronounce againſt them at the day of judgement: rather I conceive this expreſſion implyes, firſt, that the vengeance that ſhould be poured forth upon them ſhould be by the command of God; which alſo ſhews how eaſily God could deſtroy them, it was but a word of his mouth, and it would be preſently done: and ſecondly, that by the puniſhments he would inflict upon them, his wrath againſt them ſhould be plainly manifeſted; he would not alwayes ſpeak to them in a way of mercy by the preaching of the Goſpel, but at laſt he would ſpeak to them in a way of wrath, and make them ſee their former madneſſe. Becauſe David was but of mean parentage, his enemies hoped they ſhould eaſily cruſh him; but when they were vanquiſhed, and David was ſettled in the throne of Iſrael, then their folly was manifeſted to all men. And ſo becauſe of the obſcurity of Chriſts outward condition, his enemies thought they ſhould ſoon ruine him; but by the ruine of his enemies God ſoon declared how vain their attempts were, to the overwhelming of them with horrour and confuſion, which is expreſſed in the next clauſe, and vex (or, trouble) them in his ſore diſpleaſure; which implyes, not only the outward troubles, which God ſhould bring upon them, that had been the great troublers of his Church, out of which they ſhould not know how to extricate themſelves, but alſo the inward fears and terrours that ſhould alſo ſurprize them.
Verſ. 6. Yet have I ſet my king upon my holy hill of Sion.] This may be meant of David; of whom it might be ſaid that God had ſet him as his king, upon his holy hill of Sion, becauſe God had choſen him in a peculiar manner as his king, to rule over his people, (concerning which ſee the Notes 1 Sam. 16.1.) and Sion David choſe to be the Metropolis or chief ſeat of his kingdome, whence it is often called the city of David, as here it is called Gods holy hill, becauſe the Temple was built there, where God was pleaſed as it were to dwell amongſt his people, of which alſo ſee the Note 1 King. 8.1. But principally it is meant of Chriſt, to wit, that God the father doth here affirm, that immediately by himſelf he had appointed and eſtabliſhed Chriſt to be for ever the king of his Church, of which ſee alſo the Note before cited 1 Sam. 16.1. For becauſe that city of David was a type of the Church, in relation thereto the Church of Chriſt is often called Jeruſalem, and Sion; as Gal. 4.26. Ieruſalem, which is above, is free, which is the mother of us all; and Heb. 12.22. you are come unto mount Sion, and unto the city of the living God, the heavenly Ieruſalem: and it may well indeed be called Gods holy hill of Sion, not ſo much becauſe Chriſt there performed the work of our Redemption, and from thence the Goſpel firſt went forth, as in regard of its ſpirituall reſemblance thereto, to wit, firſt in regard of its ſtability, being built upon a rock, againſt which the gates of hell shall not prevail, Matth. 16.18. and ſure therefore to be Pſal. 125.5. as mount Sion, which cannot be removed; ſecondly, in regard of its eminency, Eſa. 2.2, 3. which makes the members thereof to be as a city that is ſet upon a hill which cannot be hid; thirdly, becauſe the inhabitants thereof are nearer to heaven then others are, they ſee thoſe things which others cannot ſee, they mind heavenly things, and look down with contempt upon whatever is great in the world; fourthly, becauſe it is hard and difficult to be ſuch as the members of the Church ought to be, it will make us toil and breath to attain hereto, as men doe that climb up ſome high hill; and fifthly, in regard that God in Chriſt dwells in the Church, which is as a holy temple unto the Lord, and there only is God truly worſhipped. However doubtleſſe God the father is here brought in, as affirming this concerning his Son, yet have I ſet my king upon my holy hill of Sion, to ſhew firſt, why the heathen and others were charged before with ſetting themſelves, and taking counſell againſt the Lord, to wit, becauſe they did it againſt him, whom the Lord had eſtabliſhed to be his king in Sion; ſecondly, how deſervedly God ſhould pour forth his wrath and indignation upon them, that ſtuck not to bandy ſo againſt his king; thirdly, how vain all their attempts muſt be, that are againſt him of whom the Lord had ſaid, that he ſhould reign in Sion. For the emphaſis of this expreſſion is in the word (I) yet have I ſet my king upon my holy hill of Sion; as if he had ſaid, and who can croſſe what I the Lord will have done?
Verſ. 7, I will declare the decree: the Lord hath ſaid unto me, Thou art my ſon, &c.] This is one of thoſe places from whence ſome Expoſitours conclude, that this Pſalm can be underſtood of none but Chriſt, and that becauſe though angels and men are ſometimes called the ſons of God, yet it were very harſh to ſay of any man that he was begotten of God, as here it is ſaid, Thou art my Son, this day have I begotten thee. But firſt, becauſe I doe not ſee, but that a man may be ſaid figuratively to be begotten of God, as well as to be born of God, as it is ſaid of all the regenerate, 1 John 3.9. whoſoever is born of God, doth not commit ſin; ſecondly, becauſe the very ſame expreſſion in effect is uſed concerning the regenerate, Jam. 1.18. of his own will begat he us with the word of truth; and thirdly, becauſe many of thoſe that reſtrain it to Chriſt, yet underſtand it in a figurative ſenſe of the Reſurrection of Chriſt, I ſee no cogent Reaſon, why we may not in ſome reſpect underſtand it of David, as a type of Chriſt, in the firſt place; but then principally, and more clearly and perfectly of Chriſt. They that apply theſe words firſt to David, they conceive that in the firſt words, I will declare the decree, David profeſſeth, that to take away all pretence of ignorance from thoſe that would not ſubmit to his government, he would make known Gods decree concerning him, to wit, that he had appointed and anointed him to be the king of Iſrael, and had decreed that the kingdome ſhould be ſettled upon him and his ſeed for ever. And to this ſome adde, that David might the more properly ſay this of himſelf, becauſe he was a prophet, and did declare and make known the will of God unto men, Pſal. 40.9, 10. I have preached righteouſneſse in the great Congregation, &c. and particularly that decree of God concerning his kingdome, Pſal. 78.70, 71. He choſe David alſo his ſervant, and took him from the sheepfolds, &c. And then for the next clauſe, The Lord hath ſaid unto me, Thou art my Son, this day have I begotten thee, they referre that to the day of his being anointed king, in regard he was then declared to be the Son of God in a peculiar manner; not only becauſe of the regall dignity in generall, according to that which is ſaid of Magiſtrates Pſal. 82.6. I have ſaid, ye are Gods, and all of you are children of the moſt high, and in regard he became then, as it were, a new man, being of a ſhepherd made a king, and by the effuſion of an extraordinary meaſure of the gifts and graces of Gods ſpirit upon him, as is noted 1 Sam. 16.13. he was thenceforth another manner of man then he had been before; but alſo becauſe God had in a ſpeciall manner covenanted with him, that he would be his father, as in reference to his being a type of Chriſt, and the ſtock out of which the Meſſias was to ſpring. But then underſtanding it of Chriſt, the ſeed of David, (as doubtleſſe the tearms were purpoſely ſuch as could very hardly be applyed to David, that we might principally underſtand it of Chriſt,) then in the firſt words, I will declare the decree, we muſt know that Chriſt is brought in, reſolving to make known to the world, that God had conferred the kingdome upon him, and that he did not of himſelf uſurp this power. So that hereby is ſignifyed both that Chriſt partly in his own perſon, and partly by his Apoſtles and Miniſters, (Epheſ. 2.17. Chriſt came and preached peace unto you, &c.) ſhould proclaim in the Goſpel what God had determined concerning him, ſo to render all his enemies inexcuſable; and alſo that by preaching the Goſpel his ſubjects were to be gathered, and his kingdome to be eſtabliſhed. And as for the following clauſe, The Lord hath ſaid unto me, Thou art my Son, this day have I begotten thee, that may be underſtood either firſt, of the eternall generation of Chriſt, as he was the only-begotten ſon of God; and ſo by thoſe words (this day) muſt be meant the day of eternity, where there is no time paſt nor to come, no beginning nor ending, (as neither is there of the fathers begetting his ſon) but always one preſent this day. And indeed that this eternall generation of the Son muſt be at leaſt implyed and included is evident, firſt, becauſe if this be ſpoken to Chriſt, it implyes that he had a being before he was man, whence it is alſo ſaid Phil. 2.7. that he took upon him the form of a ſervant: and ſecondly, becauſe the Apoſtle Heb. 1.5. ſeems to prove Chriſt to be the ſon of God in a farre more peculiar manner then the Angels are, by warrant of this place, VntoUnto which of the Angels ſaid he at any time, Thou art my ſon, this day have I begotten thee? Or ſecondly, of the day of the Son of Gods Incarnation and coming into the world; which to make good they ſay that this place is cited by the Apoſtle Act. 13.33. partly to prove what he had ſaid before verſ. 23. Of this mans ſeed hath God, according to his promiſe, raiſed unto Iſrael a Saviour Ieſus. Or thirdly, of the whole time of his manifeſtation in the world, when he was ſent forth as a prophet to teach them, and was declared evidently to be the ſon of God, (We beheld his glory, ſaith Saint John chap. 1.14. the glory as of the only-begotten ſon of God) partly by his miracles Joh. 5.36. and partly by that voice that was heard from heaven, Matth. 3.17. and 17.5. This is my beloved ſon, in whom I am well pleaſed. Or fourthly, of the day of Chriſts Reſurrection: and indeed this ſeems to me to be at leaſt chiefly intended, both becauſe it ſeems to be ſpoken of ſome ſolemn time of Chriſts manifeſtation to be the ſon of God, and he was declared to be the ſon of God with power by the reſurrection from the dead, Rom. 1.4. and eſpecially becauſe the Apoſtle doth clearly affirm, that this was accompliſhed in Chriſts Reſurrection, Act. 13.33. he hath raiſed up Ieſus again, as it is alſo written in the ſecond Pſalm, Thou art my ſon, this day have I begotten thee. Nor needs it ſeem ſtrange, that it ſhould be ſaid that on that day Chriſt was begotten, in regard that though he began not then to be, yet then he began moſt clearly to appear to be the ſon of God; whereas from the beginning he had been hid in the boſome of the father, and in the law he had been only darkly ſhadowed forth, then he was clearly manifeſted: and therefore ſome underſtand that deſire of Chriſts, that he might be glorified, John 17.1, 5. of his deſire that he might he raiſed from the dead. However we ſee that Chriſt is called in regard of his reſurrection the firſt-begotten of the dead, Rev. 1.5. and the day of our Reſurrection is called the Regeneration, Matth. 19.28.
Verſ. 8. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermoſt parts of the earth for thy poſseſsion.] This alſo can very hardly be applyed to David; no otherwiſe, then by holding that by the uttermoſt parts of the earth is meant the uttermost parts of the land, to wit, the land of Canaan: and ſo that place alſo muſt neceſſarily be underſtood, Pſal. 72.8. He shall have dominion alſo from ſea to ſea, and from the river unto the ends of the earth, if we underſtand it of Solomon, as the title of the Pſalm, A Pſalm for Solomon, ſeems to direct. But now in Chriſt we may look for the full accompliſhment of this, as being a promiſe made to him, that ſo farre his enemies ſhould be from ruining his kingdome, that all the inhabitants of the earth ſhould be his, and in ſubjection to him; partly in that ſome of all nations ſhould by the Goſpel be brought in voluntarily to ſubmit to his government, partly that all the reſt ſhall be under his power and diſpoſing: and how the Church may be ſaid to be the Lords or Chriſts inheritance, ſee in the Note Deut. 40.20. As for thoſe words prefixed before the promiſe, Ask of me, &c. the drift of them is, either firſt, to imply his fathers ſingular love to him, in regard whereof he might have whatever he would ask of him; or ſecondly, to intimate his juſt right to what was promiſed, in regard he was the ſon of God; as if he had ſaid, Being my ſon, thou mayeſt of right demand the heathen to be thine inheritance: and indeed, however the kingdome was given to Chriſt as he was man, yet as he was the only-begotten ſon of God, it was his by right of inheritance, and therefore Chriſt is called the heir of all things, Heb. 1.2. or thirdly, to imply the prieſthood of Chriſt, to wit, that upon his mediation, merits and interceſſion (wherein may be included that prayer of his for his elect people▪ Joh. 17.5, &c.) all nations ſhould be put in ſubjection under him. And indeed Chriſts kingdome is aſcribed to his mediation, Phil. 2.8, 9. He humbled himſelf, and became obedient unto death; wherefore God alſo hath highly exalted him, &c. Yea, and whereas Chriſt alledgeth this place to prove, that he did not take upon him the prieſtly office of himſelf, Heb. 5.5. Chriſt glorified not himſelf to be made an high prieſt, but he that ſaid unto him, Thou art my ſon, this day have I begotten thee; it may ſeem that it is alledged in reference to theſe following words, Ask of me, and I shall give thee, &c. for there is nothing elſe in the place, that hath any relation to the prieſthood of Chriſt.
Verſ. 9. Thou shalt break them with a rod of iron, &c.] That is, if they will not obey thee, but ſhall bandy together againſt thee, thou ſhalt not only break all their plots and combinations, but ſhalt alſo eaſily and irrecoverably deſtroy them for ever by thine almighty, eternall and unreſiſtable power, even as when men daſh in pieces a potters veſſel. The like expreſſion is frequently uſed in other places, to ſignify the irrecoverable deſtruction of a people, as Jer, 19.11. I will break this people and this city, as one breaketh a potters veſsel, that cannot be made whole again; and ſo alſo Iſa. 30.14. Some conceive that by the rod of iron here mentioned is meant, the word of Chriſt, which is the ſceptre of his kingdome, according to thoſe expreſſions elſewhere; He shall ſmite the earth with the rod of his mouth, and with the breath of his lips shall he ſlay the wicked, Eſa. 11.4. and Rev. 19.15. Out of his mouth goeth a sharp ſword, that with it he should ſmite the nations; and he shall rule them with a rod of iron. And indeed the wicked may well be ſaid to be deſtroyed by the word of God, becauſe the deſtruction that falls upon them is the ſure effect of thoſe threatnings, wherein this deſtruction was denounced againſt them. But yet here I conceive it is meant of the unreſiſtable power of Chriſt; namely, that Chriſt ſhall deſtroy his obſtinate enemies, not only at the day of judgement, but alſo often here in this world: a notable inſtance whereof we have in the Jews, who are ſo daſhed in pieces, that they are ſcattered abroad all the world over. Yet ſome ſhadow there was alſo of this in the great victories of David over the nations that roſe up againſt him, 2 Sam. 8. and 1 Chron. 18 and 19.
Verſ. 10. Be wiſe now therefore, O ye kings: &c.] He expreſly addreſſeth his ſpeech to kings and judges, becauſe firſt Gods advancing them was an engagement to them above others to ſerve the Lord; ſecondly, ſuch have uſually great power to draw men in to Chriſt, or to keep men off from ſubmitting to him; thirdly, one end why God hath given them their authority is, that they may improve it for the drawing in of men unto Chriſt; and fourthly, being puft up with their greatneſſe, and the high conceit they have of their own wiſedome, and being withall ſtill jealous, that their ſubjects by embracing the Goſpel will prove ſeditious, they above others are hardlieſt wone to ſtoop to the government of Chriſt. Yet withall under theſe the people alſo are comprehended, as appears by that generall clauſe verſ. 12. Bleſſed are all they that put their truſt in him: if kings be bound to ſubmit, much more thoſe of inferiour rank. As for the expreſſions here uſed, Be wiſe, and be inſtructed, they imply, that however they might count the Goſpel fooliſhneſſe, and pride themſelves in their wiſedome, yet it would be their wiſedome to embrace and believe the inſtruction of the Goſpel, and moſt groſſe folly it would be to oppoſe the Lords anointed. And then this word (now) is added, Be wiſe now therefore, O ye kings, as in reference to the word then, verſ. 5. Then shall he ſpeak to them in his wrath, &c. as if he ſhould have ſaid, Now ſubmit, whilſt you may be accepted, before that time comes, when he will ſurely deſtroy all that have oppoſed him. How both this and that which followeth may in ſome ſenſe be applyed to David, we may eaſily conceive.
Verſ. 11. Serve the Lord with fear, and rejoyce with trembling.] Rejoycing and trembling are here joyned together, as are fear and joy Matth. 28.8. And they departed quickly from the ſepulcher with fear and great joy: and it may be meant, either of their carnall rejoycing in their greatneſſe and proſperity, as if he had ſaid, Whilſt you rejoyce in your eminency above others, forget not to fear and tremble before the Lord your God; or elſe rather of their ſpirituall rejoycing in Chriſt, and the wonderfull grace of God tender'd to them in him, namely, that they ſhould take heed that they did not turn the grace of God into wantonneſſe, or Chriſtian joy into carnall licentiouſneſſe, but that their joy ſhould be ſtill temper'd with a holy fear of doing any thing that ſhould provoke the Lord to diſpleaſure againſt them.
Verſ. 12. Kiſſe the Son, &c.] To wit, both by way of acknowledgement of his ſovereignty, if you referre it to David, and by way of ſubmiſſion to his regall power; and likewiſe alſo by way of divine adoration, if we underſtand it of Chriſt, the only-begotten Son of God, coequall with the father. For that kiſſing ſignified both theſe, we may ſee in the Notes upon 1 Sam. 10.1. 1 Kings 19.18. and Job 31.27. As for the following words, leſt he be angry, and ye perish from the way, &c. they muſt be referred to the Lord, mentioned in the foregoing verſe; if ye underſtand the former words of David: but thoſe being underſtood of Chriſt theſe may farre more probably be referred to him, Kiſſe the Son, leſt he (that is, the Son) be angry, &c. and by periſhing from the way is meant, either their being cut off by the judgements of God here in this world, ſuddenly and unexpectedly, whilſt they promiſed themſelves nothing but ſafety, or their being cut off whilſt they were purſuing their projects, and diſabled from bringing them to effect.
Bleſſed are all they that put their truſt in him.] That is, in the Lord Jehovah, or rather in his Son Chriſt. And this clauſe is added, both to ſet forth the grievouſneſſe of the miſeries that would befall them againſt whom his wrath ſhould break forth, by affirming how happy they were that by truſting in Chriſt were ſecured from that danger; and alſo to imply, that though there was nothing ſpoken yet but of Chriſts ſevere wrath againſt his enemies, yet to his people he ſhould be the authour of all perfect happineſſe.