yourselves therefore, under the mighty hand of God,' &c. 1 Pet. v. 6. GREAT TERROR,] That is, works done with great terror; which the Gr. translateth, great marvels: the Chald., great visions. These things do magnify Moses' office and administration, that the laws which he hath written and confirmed by such signs and wonders might be acknowledged to be of God; wherefore he and his writings are worthily celebrated throughout the world, confirmed of God himself, Num. xii. 7, 8, approved and expounded by all the prophets after him, by Christ, himself and his apostles; so that they which hear not him, will not be persuaded though one went from the dead,' Luke xvi. 31. But unto us God hath raised up a prophet like unto Moses, as he promised, Deut. xviii. 18; Acts iii. 21; even Jesus the

son of the Most High, a man approved of God among the Israelites, by miracles, wonders and signs, which God did by him in the midst of them,' Acts ii. 22; Heb. ii. 4; in whom God was reconciling the world unto himself,' 2 Cor. v. 19; whom God buried not, as he did Moses, but raised him from the dead, that he saw no corruption. Of him Moses wrote, and to him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins,' Acts x. 40, 43. And by him, all that believe are justified from all things, from which we could not be justified by the law of Moses,' Acts xiii. 19. This is the true God and eternal life,' 1 John v. 20. To him be honour, and glory, and praise, throughout all generations; and let all the earth be filled with his glory, Amen, and Amen.'

THE BOOK OF PSALMS,] So our Lord himself entitleth it, Luke xx. 42, but the Hebs. title, Tehillim, signifieth hymns or praises. According to the Gr., it is called the Psal

ter.

VER. 1.-0 BLESSED,] Or, O happy, or well fares the man. A joyful acclamation for the man's welfare and felicity, as going right forward, and so having good success, contrary hereunto is woe, or alas, Eccl. x. 16, 17; Luke vi. 20, 24. This word ashrei in the Heb., is always applied to men, and so differeth from another word, baruc, blessed; which is ascribed both to God and men, Ps. cxv. 15, 18, the contrary whereto is cursed, Ps. xxxvii. 22. DOTH NOT WALK,] Or, hath not walked. But the time past and time to come, are in the Heb. often used for to express continued actions. Walking signifieth one's conversation, both touching faith and works, Ps. cxix. 1; Gen. v. 24, compared with Heb. xi. 5, 6; 2 Pet. ii. 10; Jude 11. To walk in the counsel' of any, is either to do as they advise and suggest, as did Ahaziah, 2 Chron. xxii. 3-5, or by imitation to do like others before, as did Israel, Mic. vi. 16. But in every respect the counsel of the wicked should be far from us,' Job xxi. 16; xxii. 18. WICKED,] That is, ungodly: so our English word meaneth, being made of the old Danish wgudelig: or we may call them according to the original, restless, turbulent, unjust, ungracious.' The Heb. rashangh, signifieth restlessness, and is opposed to quietness, Job xxxiv. 29. Such men are without peace in themselves and

seek to disturb and molest others, Prov. iv. 16, likened therefore to the raging sea, Is. xlvii. 20, 21. And because for their evil deeds they are often brought forth to judg ment and condemned; therefore is this name given to condemned persons, Ps. cix. 7; Job xxvii. 7. And as to make just or justify, is to acquit or absolve in judgment, Ps. lxxxii. 3, so to make or pronounce wicked, is to condemn, Ps. xxxvii. 33; xciv. 21; Deut. XXV. 1. WAY,] Track or trode. This word also signifieth any religion, doctrine, manners, actions, administration, or course of life, Ps. v. 9; xxv. 4; lxxxvi. 11; Acts xviii. 25, 26; xxii. 4; 2 Pet. ii. 2, 15, 21. SINNERS,] Or, misdoers, erroneous, enormous. Though there is no man just on earth, that doth good, and sinneth not, Eccl. vii. 22, yet such are usually called sinners, as be given to vice, and have the course of their life evil, Gen. xiii. 13; 1 Sam. xv. 18; Ps. xxvi. 9; civ. 36: Matt. xxvi. 45 ; Luke vii. 37; John ix. 16, 31. In this respect they that are born of God, are said not to sin,' 1 John iii. 9; and Solomon opposeth the sinner to the good man, Eccl. ix. 2. See the note on Ps. iv. 5. Nor SIT IN THE SEAT,] Or, and hath not sitten, To sit, is to abide, continue, dwell, Ps. ii. 4; ci. 6, 7; cxxxii. 14, or to company, and have familiarity with any, Ps. xxvi. 4, 5. And the original moshab here Englished seat, is diversely used, as, for a seat or chair to sit on, 1 Sam. xx. 25; Job xxix. 7, which noteth authority; sometimes an habitation or dwelling, Ps. cvii. 4, 7; cxxxii. 13; sometimes an assize, session, or assembly, Ps. cvii. 32. And so it may be here taken for the 'assem

4

bly of the scornful,' and their society as the Chald. version explaineth it. THE SCORNFUL,] Proud rhetorical mockers, losels. The word importeth pride, as the Lord scorneth the scorners, Prov. iii. 34; that is, resisteth the proud, Jam. iv. 6; 1 Pet. v. 5. It implieth also eloquence, often used in mockery, Job xvi. 20. The Gr. translateth them pestilent, they are of the worst sort of sinners, which admit of no reproof: therefore it is said, Rebuke not a scorner, lest he hate thee,' Prov. ix. 7, 8.

VER. 2.-HATH HIS DELIGHT,] Or, his pleasure is. LAW,] Or, doctrine. See the notes on Ps. xix. 8. JEHOVAH,] Or, the Lord, as the Gr. and the New Testament usually expresseth it. The opening of this name, see on Ps. lxxxiii. 19; Gen. ii. 4. DOTH MEDITATE,] Or, shall meditate, that is, usually meditateth. This word importeth study and exercise of the mind, which often bursteth out into voice. It is used for musing in the mind or heart, Prov. xxiv. 2; Is. xxxiii. 18; for muttering with the mouth, that which the heart mindeth, Ps. ii. 1; xxxvii. 30; Prov. viii. 2; Is. lix. 3; but with a low imperfect voice, Is. viii. 19. DAY AND NIGHT,] Or, by day and by night, that is continually.

VER. 3.-BROOKS,] Or, becks, riverets; in Heb. called plagim, that is, divisions or partitions, being little streams derived either from a great river, as Ps. xlvi. 5, or from a well or fountain, as Prov. v. 16, or from any other head, Job xxix. 6. In hot countries they used to plant gardens near well-springs of water, from which the husbandman deriveth many little becks or riverets, to run on the roots of the trees set in a row, whereby they are moistened and made fruitful. See Ezek. xxxi. 3, 4; Eccl. ii. 6. According to this, Christ is called the fountain of the gardens,' that is, of the churches, Song iv. 15. Also in Jer. xvii. 8, the godly man is likened to a tree planted by water, which thrusteth out his roots by the river, and feeleth not when the heat cometh, and careth not for the year of drought, nor ceaseth from making (or yielding) fruit. IN HIS TIME,] That is, in due time, or season; so Ps. civ. 27; cxlv.

6

15; Lev. xxvi. 4. The Chald. translateth, "whose fruit is ripe in his time," WHATSOEVER HE SHALL DO,] Or, all that it shall make, or yield, meaning the tree, the resemblance of the man. For a tree is said to make fruit, when it beareth or yieldeth it, Jer. xvii. 8. So in Matt. iii. 8, 10, where men are trees, and their works fruits, which they make, or yield. SHALL PROSPER,] Or, thrive, and so be of good use. And this is in a tree, when the fruit is for meat, and the leaf for medicine; as Ezek. xlvii. 12. The just man's fruit,' is the fruit of the tree of life,' Prov. xi. 30. So the Chald., in the Masorite's bible, called this tree here spoken of the tree of life."

VER. 4.-DRIVETH IT AWAY,] Or, tosseth away; therefore the Chald. for wind,' translateth whirl-wind, or tempest; and in Job xxi. 18, it is said, such are as chaff, that the tempest stealeth away." Compare also Ps. Xxxv. 5; Hos. xiii. 3. The word it is added for vehemency sake, and may be omitted in our English, as it is sometimes in the Heb., 2 Chron. xxviii. 3, compared with 2 Kings xvi. 3, yet such manner of speeches the Gr. also in the New Testament used, Rev. vii. 2,9.

VER. 5.-STAND UP,] Or, rise up, consist, stand-sure, opposed to bending, or falling down, Ps. xviii. 39; xx. 9. God is he that riseth up to judgment,' Ps. lxxvi. 10, and men do stand or fall therein, when they are justified or condemned. See Matt. xii. 41; Rev. vi. 16. So the Chald., in the Masorite's bible, expoundeth it, they "shall not be justified in the great day of judgment. AND SINNERS,] To wit, shall not stand up. The formal denial not, is again to be understood as in Ps. ix. 19.

VER. 6.-KNOWETH,] Or, acknowledgeth. This word also importeth regard and care of; as the just man knoweth; that is, regardeth his beast's life, Prov. xii. 10; so Job ix. 21; 1 Thes. v. 12. Also to approve, or allow, as Ps. x. 1, 4; Rom. vii. 15; 1 John iii. 2. And as God's knowledge of them implieth their election, 2 Tim. ii. 19, so his not knowing of the wicked, implieth their rejection, Matt. xxv. 12; vii. 23. SHALL PERISH,] Or, be done away, decay, be lost.

To this way of the

wicked, which perisheth, is opposed the good way, which is everlasting; wherein David

desired God to lead him, Pal. cxxxix 21.

1

2

VER. 1.-WHY,] Or, for what? David was the writer of this psalm, (as the Gr. prefixeth this title, "A psalm of David:") and he beginneth with marvelling at the rage and folly of the Jews and Gentiles, in persecuting Christ and his church, Acts iv. 25, &c. And as David himself was a figure of Christ in his kingdom, and a father of him according to the flesh: so suffered he the like opposition at the hands of his own people, and of the nations round about him, 2 Sam. ii. 10; iii. 1; v. 17; x. 6, 7, &c. TUMULTUOUSLY RAGE,] Or, hurtle together, convene with rage and uproar mutinously. This word is also used in Daniel's case, Dan. vi. 6, 11, and after in Ps. lxiv. 3. The Gr. ephruaxan, whereby the Holy Spirit translateth it, Acts iv. 25, denoteth rage, pride, and fierceness, as of horses that neigh and rush into the battle. PEOPLES,] Or nations: under these names are comprehended the Jews with the Gentiles, Acts iv. 27, 28. MEDITATE VANITY,] Mutter a vain or empty thing, which shall have no effect. here the Heb. changeth the time (as it doth very often otherwhere) will meditate, noting by such phrase a continuance of the action, as they that did still or usually meditate vain things. But the Holy Spirit in Acts iv. 25, keepeth like time here as before: whose example I follow, according to the propriety of our tongue. So after in this psalm and many others. The Heb. text itself sometimes doth the like, as Is. xxxvii. 33, compared with 2 Kings xix. 33. See the notes on Ps. xviii.

7.

And

VER. 2.-SET THEMSELVES,] Or present themselves, will stand up, noting a settled purpose in the heart, with a standing up in person to effect the same, 1 Chron. xi. 14. PRINCES,] Rulers, or privy counsellors, subtle, prudent, and employed in making de

crees, Prov. viii. 15, next therefore in place to kings, and joined with them, as here, so in Judg. v. 3; Hab. i. 10; Prov. xxxi. 4. PLOT,] Conspire, or, are founded, that is, have their foundation, plot, or ground-work laid, as Exod. ix. 18; Is. xliv. 28, and this by assembling and consulting, and is therefore interpreted, gathered together,' Acts iv. 26. So the Chald. translateth it, "consoci ate (or joined together) to rebel before the Lord, and to fight against his Anointed." CHRIST,] Or Anointed, in Heb., Mashiach or Messias, which word, though it be general for the ancient kings, and priests, and prophets that were anointed with oil, Ps. lxxxix. 21; cv. 15; Is. xlv. 1; Num. iii. 3; 1 Kings xix. 16,) yet is it principally the name of the Son of God, our Saviour, Dan. ix. 25, 26, who was known in Israel by the name Messias, John i. 41; iv. 25; and among Greeks by the name Christ; of whom we that believe in his name, are also called Christians, Acts xi. 26, because we have an anointing from him that is holy,' 1 John ii. 20, 27, himself being first anointed with the Spirit, and with the oil of gladness above his fellows, Luke iv. 18; Ps. xlv. 8. Of him is this Psalm interpreted by his apostles, saying; Of a truth, Lord, against thy boly child Jesus, whom thou anointedst, gathered were both Herod and Pontius Pilate, with the nations and people of Israel, to do whatsoever thy hand and thy counsel had foredetermined to be done,' Acts iv, 27, 28.

VER. 3.-THEIR BANDS,] These were signs of subjection, Jer. xxvii. 2, 3, 6, 7. And thus the kings and nations speak, refusing to serve Christ, though his yoke be easy, Matt. xi. 29, 30; Jer. v. 5. The Heb. phrase mo, importeth their bands and his speaking of the Father and the Son jointly, and of the Son in special: but he

3

'He that

5

6

that honoureth not the Son, honoureth not the Father which sent him,' John v. 23. So in the verse following, the Lord mocketh at them and at him;' meaning them all jointly, and each severally. The like manner of speech see in Is. liii. 8; xliv. 15; Lam. iv. 10; Ps. v. 12; xi. 7; xlix. 14; lix. 9; Job xxii. 19; Exod. xv. 15; Deut. xxxii. 23, 32, 35, 37. CORDS,] Or ropes, thick twisted bands: signs also of subjection and restraint, Job xxxix. 15; Ezek. iv. 8, and sometimes of love, Hos. xi. 4.

VER. 4.-THE LORD,] In Heb. Adonai; which in this form is the peculiar title of God; having the form plural, and vowels of Jehovah, mystically signifying my stays,' or 'my sustainers, my pillars.' And where in one place Adonai is used, another speaking of the same thing hath sometimes Jehovah. See Ps. Ivii. 10, with Ps, cviii. 4. It com. eth of Eden, a base or pillar which sustaineth anything. The Chald. translateth it, "the Word of the Lord," that is, the title of Christ, John i. 1; Rev. xix. 13. Our English word Lord hath much like force, being contracted of the old Saxon Laford, or Hlafford, which cometh of Laef, to "sustain, refresh, cherish." MOCKETH,] Will mock, deride. This implieth both their folly, their punishment for it, and how God will leave them helpless in their misery, Ps. lix. 9; Prov. xxvi. 23. It is spoken of God, after the manner of men, that he laugheth, mocketh, is angry,' and the like, not that he hath such passions as men, but because he doth such things as men use to do when they are moved with such passions: and as the Hebrew doctors say, The law speaketh (of God) according to the language of the sons of Adam. See the annots. on Gen. vi.

6.

VER. 5.-ANGER,] Ire, outward in the face, grame, grimness or fierceness of countenance. The original aph signifieth both the nose by which one breatheth, Ps. cxv. 6, and anger which appeareth in the snuffing or breathing of the nose; as Saul is said to breath out threatenings and slaughter,' Acts ix. 1. The circumstances of the text will show which of the two is meant: though sometimes it is doubtful, as Ps. cxxxviii. 7. WRATH,] Fervent ire, inflamed displeasure. This word Charon, noteth burning or inflammation of choler, sometimes of grief, Gen. iv. 5; Jer. iv. 10; sometimes of other

affections, Neh. iii. 20. SUDDENLY TROUBLE,] Or vex, appal, fright, make them to start. It noteth hastiness of fear and trouble: opposed to firm steadiness.

VER. 6.-AND I,] The word And is here a sign of indignation stirred, as was in the apostle, when he said, And sittest thou to judge me,' &c. Acts xxiii. 3, or and may here be put for but, as in Gen. xlii. 10; Is. x. 20, and often elsewhere. HAVE ANOINTED,] Or poured out, that is, ordained, authorised: by pouring out the oil of the Spirit, the oil of gladness, as is noted on ver. 2. Of this word Nasac, that signifieth to shed or pour out, Nasicke is used for a governor, or one in authority, Ps. lxxxiii. 12; Josh. xiii. 21; Mic. v. 5; Dan. xi. 8. Accordingly, the wisdom of God saith, Prov. viii. 23, 'I was anointed (or authorised from everlasting.') In David Christ's figure, this was outwardly performed, when he was anointed king, with oil, 1 Sam. xvi. 1, 13, and 2 Sam. ii. 4; v. 3. UPON ZION,] Or, over Tsijon, the name of an high mountain in Jerusalem, on top whereof was a strong fort, which the Jebusites kept by force from Israel, till David's days, Josh. xv. 63; 2 Sam. v. 6, 7; but he took it from them, fortified it, and called it David's city, 1 Chron. xi. 4, 5, 7. Near unto this was mount Morijah, whereon Solomon built the temple, 2 Chron. iii. 1. Hereupon Jerusalem was called the 'holy city,' Neh. xi. 1; Is. lii. 1; xlviii, 2; Matt. iv. 5, with Luke iv. 9, and Zion is named the Lord's holy mountain,' Joel iii. 17, which he loved, Ps. lxxviii. 68, from which the law should come forth, Is. ii. 3, and where he would dwell for ever, Ps. cxxxii. 13, 14. Therefore was it a figure of Christ's church, Heb. xii. 22; Rev. xiv. 1; Is. lx. 14. MOUNTAIN OF MY HOLINESS,] Or my mount of holiness, that is, my holy mount, as the Gr. turneth it. So the " temple of God's holiness," Ps. lxxix. 1, and people of his holiness,' Is. lxiii. 18. And in speech to Daniel, Jerusalem is called, the city of his holiness,' that is, 'his holy city,' by him so esteemed and regarded, Dan. ix. 24. Such Heb. phrases, because they are more forcible, the apostle often used in Gr. to inure the Gentiles with them: as Christ is called the Son of God's love, that is, his beloved Son, Col. i. 13, our Lord Jesus Christ of glory, that is, our glorious Lord, James ii. 1, and many the like.