VER. 7.—I WILL TELL,] Teling is often used for preaching, declaring, showing, as Ps. xxii. 23, with Heb. ii. 12: Exod. ix. 16, with Rom. ix. 17. So hereby Christ noteth his prophetical office. THE DECREE] Here the Heb. el seemeth to be used for eth: as el haderech, 2 Chron. vi. 27, is the same that eth haderech, 1 Kings viii. 36, we may also read it thus, I will tell of the decree; el being many times used for of, as Gen. xx. 2; Job xiii. 27; 2 Kings xix. 32; Jer. li. €0. So the Gr. pros (answering to the Heb. e) is used for of, or concerning, Heb. i. 7; iv. 13. DECREE,] prescript, law or statute: the Gr. translateth it, "the ordinance of the Lord:" the Chald., the covenant of God." The Heb. Chock usually denoteth the rules, decrees, and ordinances about God's worship, as the decree of the passover, Exod. xii. 24, 43; the decree of dressing the lamps, Exod. xxvii. 21; of the priest's office and garments, Exod. xxix. 9; of their washing, Exod. xxx. 21; of the sacrifices, Lev. iii. 17; vi. 18, 22; and many other things about God's service. So may it here be taken, that Christ preacheth the decree or rule' of his calling to the office of priesthood, as the apostle gathereth from this place, Heb. v. 5, or of serving God, fulfilled of us by faith and obedience to his gospel, when these legal or dinances had an end, John iv. 21, &c. THOU ART MY SON,] Though holy men be called the sons of God, Deut. xiv. 1; 1 John iii. 1, and likewise angels, Job i. 6; xxxviii. 7, yet is this title natural and peculiar to our Lord Jesus, the only begotten of the Father; whereupon the apostle saith, to which of the angels said he this at any time?' Heb. i. 5. The word art is supplied by the apostle, in Acts xiii. 33; the like is sometimes in the Heb. text itself; as, True was the word,' 1 Kings xviii. 6, which in 2 Chron. ix. 5, is, True the word:' so, Thou leading out,' 1 Chron. xi. 2, Thou wast leading out,' 2 Sam. v. 2. Also in the Gr. of the New Testament, Summer near,' Matt. xxiv. 32; 'Summer is near,' Luke xxi. 30. I, THIS DAY,] Or, to day begat thee. The word this is often omitted in the Heb.; as Deut. iv. 4, 8, 39; v. 1, 3; xxvi. 17, 18, and often is expressed, as Deut. ii. 25, 30; iv. 20; xxvi.

16; xxvii. 9. Of this point thus speaketh the apostle: Touching the promise made to the fathers, God hath fulfilled it unto us their children, in that he raised up Jesus, as it is written in the second psalm, Thou art my son, I this day begat thee,' Acts xiii. 32, 33. See also Rom. i. 4, and Heb. v. 5, where Christ's calling to be our high priest, is from hence proved.

VER. 8.-FOR THINE INHERITANCE.] Or, to be thine inheritance. This noteth the subjection of the nations to the Son of God; as the like manner of speech importeth, Is. xiv. 2; Zeph. ii. 9; Lev. xxv. 46. Hereupon Christ is called heir, that is, Lord of all,' Heb. i. 2. See Ps. lxxxii. 8; Jer. xlix. 2. FOR THY FIRM POSSESSION,] Or, to be thy tenement, to have and to hold. It implieth Christ's government of the world; and so the Chald, expoundeth it, "the dominion of the ends of the earth for thy possession." The word for, or some such like, is here to be understood, and sometimes the Heb. expresseth it: as "the house," 1 Kings vii. 51, instead of, for the house,' 2 Chron. v. 1, servants,' 1 Chron. xviii. 6, instead of for servants;' 2 Sam. viii. 6, and sundry the like.

VER. 9. ROUGHLY RULE THEM,] Or, bruise, crush them. The word signifieth to entreat evil, or rigorously: and this is meant of Christ's enemies. POTTER.] Or former of the clay: this signifieth their utter destruction;' for a potter's vessel broken cannot be made whole again, Jer, ix. 11; Is. xxx. 14. So in Dan. ii. 44, it is prophesied, that Christ's kingdom should break in pieces and consume all those kingdoms, and it shall stand for ever.'

VER. 10.-BE PRUDENT,] Be skilful, or, behave yourselves skilfully, prudently, wisely. BE NURTURED.] Or, restrained, chastised, disciplined: and so the Chald. translateth, "receive chastisement ye governors," (the Gr. saith, "all ye judges") of the earth.

ye

unto him;" the Chald. translateth, "pray with trembling."

VER. 12.-KISS THE SON,] Kissing was used in sign of love and of obedience, Gen. xli. 40; 1 Sam. x. 1; it was used also in religious and divine worship, 1 Kings xix. 18; Hos. xiii. 2; Job xxxi. 27. All theso are due to Christ: but Judas betrayed the Son of man with a kiss,' Luke xxii. 48. The Gr. translateth, "Receive nurture (or instruction,") and the Chald., "receive doctrine;" both are implied in kissing of the Son, Prov. xxiv. 26. PERISH IN THE WAY,] Or, from the way. To perish or be lost in the way, importeth sudden destruction, while they are doing their actions: to perish from the way, is to wander or lose the right way, and not know whither to go. So Deut.

xxxii. 28, 'perishing in (or from) counsels, is to be void of counsel,' not knowing what to deliberate. The Chald. translateth it, "and ye lose way:" the Gr., and "and ye perish from the just way." WHEN HIS ANGER SHALL,] Or for his anger will burn; or, his angry countenance. SUDDENLY,] Or very soon, or a very little this manner of speech sometimes meaneth a short time, speedily,' Ps. lxxxi. 15; Is. xxvi. 20; 2 Chron. xii. 7, sometimes a little deal,' as Is. i. 9. The Gr. here turneth it, "soon or suddenly." See also Ps. viii. 6. THAT HOPE FOR SAFETY,] Or, that shroud, that rely confidently, that betake themselves for refuge and safety unto him. For, he is made the author of eternal salvation to all that obey him.' Heb. v. 9.

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VER. 1.-A PSALM,] Called in Hebrew Mizmor, which hath the signification of pruning or cutting off superfluous twigs, and is applied to songs made of short sentences or verses; where many superfluous words are cut away. There be three kinds of songs mentioned in this book; 1. Mizmor, in Gr. psalmos, a psalm: 2. Tehillah, in Gr. hymnos a hymn or praise: 3. and Shir, in Greek Odé, a song or lay. All these three the apostle mentioneth together, where he willeth us to speak to ourselves with 'psalms, and hymns, and spiritual songs,' Eph. v. 19. Or DAVID,] Or to David: and so after in this book usually. But the Heb. speech useth these indifferently; as Jasderoth,' 2 Kings xi. 15, and hasderoth,' 2 Chron. xxiii. 14, 'lammaghnaloth and hammaghnaloth,' Ps. cxx. 1; cxxi. 1. So the sword of Jehovah,' Jer. xlvii. 6, the prophet of Jehovah,' 1 Kings xxii. 7; 2 Kings iii. 11, and many the

like. So in the Gr., "disciples to thee," Mark ii. 18, and disciples of thee,' Matt. ix. 14, are one and the same. FROM THE FACE,] Or, presence, or for fear of: So the woman fled from the face of the serpent.' Rev. xii. 14. Of David's flight it is thus written; Then David said to all his servants that were with him in Jerusalem, Rise up and let us flee, for we shall not escape else from the face of Absalom; make speed to depart, lest he come suddenly and take us, and bring evil upon us, and smite the city with the edge of the sword. So the king departed, and all his household after him,' 2 Sam. xv. 14, 16. HIS SON,] David having sinned in defiling Bathsheba, and killing her husband Uriah, 2 Sam. xi. was threatened therefore of God, that he would raise up evil against him, out of his own house, 2 Sam. xii. 11, which was fulfilled in this rebellion of Absalom.

xxi. 31; Jonah ii. 19. Also Rev. xxvii. 10; A.X. 1. The salvation to our God.' Like speeches are, Holiness to Jehovah,' Exod. xxviii. 36. To Jehovah the war,' 1 Sam. xvii. 47. To Jehovah the earth,' Ps. xxiv. 1, and many the like. "The Chald. saith, "From before the Lord is redemption:" the Gr." Of the Lord." THY BLESSING,] This word when it is spoken of God towards man, (as in this place) signifieth "a plentiful bestowing of good things," earthly or heavenly, Gen. xxiv. 35; Deut. xxviii. 24; Eph. i. 3; Gal. iii. 8. When it is spoken of men towards God, it betokeneth 'praise or thanks

giving,' by word or deed, Deut. viii. 10; Ps. ciii. 1, 2; Luke i. 64; ii. 28. And that which in Matt. xxvi. 26, is called 'blessing,' in Luke xxii. 19, is called 'thanksgiving." When it is spoken of men towards men, it signifieth sometimes salutation,' as Gen. xlvii. 7; 1 Sam. xiii. 10; sometimes a gift,' or 'benevolence,' as 1 Sam. xxv. 27; 2 Cor. ix, 5; 2 Kings v. 15; sometimes a 'pronouncing (by way of prayer or prophesy) of good things in the name of God,' as Gen. xiv. 19, 20; Num. vi. 23, 24. In this sense, the less is blessed of the greater,' Heb. vii. 7.

VER. 1. TO THE MASTER OF THE MUSIC,] Or, To the overseer, to him that excelleth the Chald. translateth it, "to sing." The original word Menatseach signifieth one that urgeth the continuance of anything unto the end, or the going forward with a work till it be concluded,' 2 Chron. ii. 2, 18; xxxiv. 12, 13; Ezra iii. 8, 9, and such as in 2 Chron. ii. 18, are called Menatschim, masters, are in 1 Kings v. 16, called Rodim, rulers. And in music, there were Levites appointed for several duties, and some lenatseach, to ply, or to set forward, and be over the rest, 1 Chron. xv. 21, and these were such as excelled in the art of singing and playing on instruments, to whom sundry psalms are entitled, that by their care and direction they might be sung excellently unto the end. There were in Israel some Levites singers that attended thereunto, and had no other charge, I Chron. ix. 31. ON NEGINOTH,] That is, stringed instruments of musie, played on trith the hand. See the note on Ps. xxxiii. 3.

VER. 2.-WHEN I CALL,] Or, in my calling; which the Chald. expoundeth, "In the time of my prayer, receive thou it of me.' GOD OF MY JUSTICE,] That is, my just God,

author of my justice, and avenger of my just cause. IN DISTRESS,] Or in straitness, thou hast widened or enlarged for me. PRAYER,] Appeal, interpellation or interces sion, whereby we refer the cause of ourselves or others to the judgment of God, calling upon him, appealing to him for right, praying against condemnation, or the like. For the Heb. word Tephillah cometh of Pillel to 'judge or determine' causes for which appeals are made, 1 Sam. ii. 25, and Pelilim, are judges or arbiters,' Exod. xxi. 22, whereupon to pray,' is in Heb., hithpallel, as it were "to appeal or present himself and his cause unto the judge, or to judge one's self."

VER. 3.-SONS OF MEN,] Hereby is meant, great men, the Heb. being Ish; which is the name of man, in respect of his power and dignity,' as appeareth after in Ps. xlix.

3. SHALL MY GLORY BE TO IGNOMINY,] Or, will ye turn my hononr to defamation, slander and calumny. God had promised David the honour of the kingdom, which Saul with his nobles sought to defame and calumniate, and so turn it to shame and reproach. WILL YE SEEK A LIE? Or, ye seek a lie, or deceivable falsehood; ye seek that which shall not come

to pass. The Heb. Cazab (here used) is such a lie as deceiveth men's expectation, Job xl. 28; Ps. lxxxix. 36; Is. lviii. 11; 2 Kings iv. 16.

VER. 4.-MARVELLOUSLY SEPARATED,] Or selected in wondrous sort, exempted as with some sign of excellency, culled out. So God marvellously severed' the Israelites from the Egyptians, Exod. viii. 22; ix. 4; xi. 7. See also Ps. xvii. 7; Exod. xxxiii. 16. A GRACIOUS SAINT,] Or pious, holy merciful one, meaning himself. The Heb. Chasid, (which the New Testament in Gr. calleth hosios, that is, "pious or holy," Acts xiii. 35,) signifieth one that hath obtained mercy, goodness, piety, grace and benignity from the Lord, and is again (after God's example) pious, kind, gracious, and merciful to others,' Neh. xiii. 14. See Ps. cxxxvi. 1. TO HIM,] That is, his gracious saint, as the Gr. explaineth it; or referring it to the former, "he hath separated to himself a gracious man."

"Be

VER. 5.-BE STIRRED,] Or Be commoved, which may be understood, Be angry, be grieved, or tremble: and the Chald. addeth "for him," meaning God. The original word Ragaz noteth any stirring or moving,' Job ix. 6; as to be moved or tremble with fear,' Ps. xviii. 8; Deut. ii. 25; Is. xiv. 9; to be moved with grief,' 2 Sam. xviii. 33; to 'be stirred with anger,' Prov. xxix. 9, 2 Kings xix. 27, 28; Ezek. xvi. 43. This latter the Gr. here followeth, saying, angry, and sin not," and the apostle hath the same words, Eph. iv. 26. SIN NOT,] Or misdo not. This word signifieth to miss of the way or mark: as in Judg. xx. 16, men could sling stones at an hair's breadth and 'not sin,' that is, 'not miss:' and Prov. xix. 2, he that is hasty with his foot' sinneth,' that is, 'misseth or swerveth.' In religion God's law is our way and mark, from which when we swerve we sin. Therefore sin is defined to be transgression of law, or unlawfulness, 1 John iii. 4. SAY IN YOUR HEART,] That is, mind seriously what you do, and what the end will be; Consider with yourselves. The like phrase is in Ps. xiv. 1; xxxv. 25; Matt. xxiv. 48; Rom. x. 6; Rev. xviii. 7. BE STILL,] Or silent, stay, pause; as 1 Sam. xiv. 9; Josh. x. 12, 13. By this word is

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often meant in scripture a modest quietness of the mind, the troubled affections being allayed. See Ps. cxxxi. 2; xxxvii. 7; lxii. 2; Lam. iii. 26. The Chald. paraphraseth thus: "Say your request with your mouth, and your petition with your heart, and pray upon your bed, and remember the day of death for ever."

VER. 6. SACRIFICE,] The word signifieth killing or slaughtering; as beasts were killed for offerings to God, figuring man's mortification, or dying to sin, Ps. li. 19. SACRIFICES OF JUSTICE,] Such Moses speaketh of, Deut. xxxiii. 19, and David afterward, Ps. li. 21, meaning sacrifices just and right, and in faith, according to the intendment of God's law: contrary to those which the prophet reproveth, Mal. i. 14. So 'sacrifices of triumph or joy,' Ps. xxvii. 6, are joyful sacrifices offered with gladness.' And the way of justice, Matt. xxi. 32, for a just or right way.' The Chald. giveth this sense, "Subdue your lusts, and it shall be counted unto you as a sacrifice of justice. TRUST,] Or 'be confident, have stedfast hope, secure and firm confidence;' and it is opposed to 'feebleness of mind, fear and doubt,' Is. xii. 2; Prov. xxviii. 1.

:

VER. 7.-MANY DO SAY,] Heb. are saying which may be turned, do say, as in Matt. xxii. 23, hoi legontes, saying,' is in Mark xii. 18, hoitines legousi, which say.' WHO WILL CAUSE US TO SEE,] That is, to enjoy, or have the fruition of good, Ps. I. 23. And this is the form of a wish; as David desired and said, 'Who will give me drink of the water,' &c. 1 Chron. xi. 17, and 'who will give me wings as a dove,' Ps. lv. 7, and many the like. THE LIGHT OF THY FACE,] That is, thy lightsome cheerful face or looks, meaning God's favour, grace, and the blessings of knowledge comfort, joy, &c. that flow therefrom. This is in Christ, who is both the light and the face or presence of God,' Luke ii. 32; Exod. xxxiii. 14; and the 'angel of his face,' Is. Ixiii. 9. According to this phrase Solomon saith, In the light of the king's face is life, and his favour is as a cloud of the latter rain,' Prov. xvi. 15. See also Ps. xliv. 4; xxxi. 17, 21; lxvii. 2; Job xxix. 3.

VER. 8-HAST GIVEN JOY,] Or shall