there are divers sorts of faculties communicated, and these among the
rest: 1. An attractive faculty, to assume and draw in the food; 2. A
retentive faculty, to retain it when taken in; 3. An assimilating
faculty, to concoct the nourishment; 4. An augmenting faculty, for
drawing to perfection. Meditation is all these. It helps judgment,
wisdom, and faith to ponder, discern, and credit the things which
reading and hearing supply and furnish. It assists the memory to lock up
the jewels of divine truth in her sure treasury. It has a digesting
power, and turns special truth into spiritual nourishment; and lastly,
it helps the renewed heart to grow upward and increase its power to know
the things which are freely given to us of God.—_Condensed from
Nathaniel Ranew, 1670._
_Verse 3.—“A tree.”_—There is one tree, only to be found in the valley
of the Jordan, but too beautiful to be entirely passed over; the
oleander, with its bright blossoms and dark green leaves, giving the
aspect of a rich garden to any spot where it grows. It is rarely if ever
alluded to in the Scriptures. But it may be the tree planted by the
streams of water which bringeth forth his fruit in due season, and
“whose leaf shall not wither.”—_A. P. Stanley, D.D., in “Sinai and
Palestine.”_
_Verse 3.—“A tree planted by the rivers of water.”_—This is an allusion
to the Eastern method of cultivation, by which rivulets of water are
made to flow between the rows of trees, and thus, by artificial means,
the trees receive a constant supply of moisture.
_Verse 3.—“His fruit in his season.”_—In such a case expectation is
never disappointed. Fruit is expected, fruit is borne, and it comes also
in the time in which it should come. A godly education, under the
influences of the divine Spirit, which can never be withheld where they
are earnestly sought, is sure to produce the fruits of righteousness;
and he who reads, prays, and meditates, will ever _see_ the _work_ which
God has given him to do; the _power_ by which he is to perform it; and
the _times_, _places_, and _opportunities_ for doing those things by
which God can obtain most glory, his own soul most good, and his
neighbour most edification.—_Adam Clarke._
_Verse 3.—“In his season.”_ The Lord reckons the times which pass over
us, and puts them to our account: let us, therefore, improve them, and,
with the impotent persons at the pool of Bethesda, step in when the
angel stirs the water. Now the church is afflicted, it is a season of
prayer and learning; now the church is enlarged, it is a season of
praise; I am now at a sermon, I will hear what God will say; now in the
company of a learned and wise man, I will draw some knowledge and
counsel from him; I am under a temptation, now is a fit time to lean on
the name of the Lord; I am in a place of dignity and power, let me
consider what it is that God requireth of me in such a time as this. And
thus as the tree of life bringeth fruit every month, so a wise
Christian, as a wise husbandman, hath his distinct employments for every
month, bringing forth his fruit in his season.—_John Spencer’s Things
New and Old, 1658._
_Verse 3.—“In his season.”_ Oh, golden and admirable word! by which is
asserted the liberty of Christian righteousness. The ungodly have their
stated days, stated times, certain works, and certain places; to which
they stick so closely, that if their neighbours were perishing with
hunger, they could not be torn from them. But this blessed man, being
free at all times, in all places, for every work, and to every person,
will serve you whenever an opportunity is offered him; whatsoever comes
into his hands to do, he does it. He is neither a Jew, nor a Gentile,
nor a Greek, nor a barbarian, nor of any other particular person. He
gives his fruit in his season, so often as either God or man requires
his work. Therefore his fruits have no name, and his times have no
name.—_Martin Luther._
_Verse 3.—“His leaf also shall not wither.”_ He describes the fruit
before he does the leaf. The Holy Spirit himself always teaches every
faithful preacher in the church to know that the kingdom of God does not
stand in word but in power. 1 Cor. iv. 20. Again, “Jesus began both to
do and to teach.” Acts i. 1. And again, “Which was a prophet mighty in
deed and word.” Luke xxiv. 19. And thus, let him who professes the word
of doctrine, first put forth the fruits of life, if he would not have
his fruit to wither, for Christ cursed the fig tree which bore no fruit.
And as Gregory saith, that man whose life is despised is condemned by
his doctrine, for he preaches to others, and is himself
reprobated.—_Martin Luther._
_Verse 3.—“His leaf also shall not wither.”_ The Lord’s trees are all
evergreens. No winter’s cold can destroy their verdure; and yet, unlike
evergreens in our country, they are all fruit bearers.—_C. H. S._
_Verse 3.—“And whatsoever he doeth_, [or, _maketh or taketh in hand_]
_shall prosper.”_ And with regard to this “prospering,” take heed that
thou understandest not a carnal prosperity. This prosperity is hidden
prosperity, and lies entirely secret in spirit; and therefore if thou
hast not this prosperity that is by faith, thou shouldst rather judge
thy prosperity to be the greatest adversity. For as the devil bitterly
hates this leaf and the word of God, so does he also those who teach and
hear it, and he persecutes such, aided by all the powers of the world.
Therefore thou hearest of a miracle the greatest of all miracles, when
thou hearest that all things prosper which a blessed man doeth.—_Martin
Luther._
_Verse 3._—A critical journal has shown that instead of “_Whatsoever it
doeth shall prosper_,” the rendering might be, “_Whatsoever it produceth
shall come to maturity_.” This makes the figure entire, and is
sanctioned by some MSS. and ancient versions.
_Verse 3 (last clause)._—Outward prosperity, if it follow close walking
with God, is very sweet; as the cipher, when it follows a figure, adds
to the number, though it be nothing in itself.—_John Trapp._
_Verse 4.—“Chaff.”_ Here by the way, we may let the wicked know they
have a thanks to give they little think of; that they may thank the
godly for all the good days they live upon the earth, seeing it is for
their sakes and not for their own that they enjoy them. For as the chaff
while it is united and keeps close to the wheat, enjoys some privileges
for the wheat’s sake, and is laid up carefully in the barn; but as soon
as it is divided, and parted from the wheat, it is cast out and
scattered by the wind; so the wicked, whilst the godly are in company
and live amongst them, partake for their sake of some blessedness
promised to the godly; but if the godly forsake them or be taken from
them, then either a deluge of water comes suddenly upon them, as it did
upon the old world when Noah left it; or a deluge of fire, as it did
upon Sodom, when Lot left it, and went out of the city.—_Sir Richard
Baker._
_Verse 4._—“_Driveth away_,” or tosseth away; the Chaldee translateth
for “wind,” “whirlwind.”—_Henry Ainsworth, 1639._
This shows the vehement tempest of death, which sweeps away the soul of
the ungodly.
_Verse 5.—“Therefore the ungodly shall not stand in the judgment,”_ etc.
And may not a reason also be conceived thus, why the ungodly can never
come to be of the congregation of the righteous: the righteous go a way
that God knows, and the wicked go a way that God destroys; and seeing
that these ways can never meet, how should the men meet that go these
ways? And to make sure work that they shall never meet indeed, the
prophet expresseth the way of the righteous by the first link of the
chain of God’s goodness, which is his _knowledge_; but expresseth the
way of the wicked by the last link of God’s justice, which is his
_destroying_; and though God’s justice and his mercy do often meet, and
are contiguous one to another, yet the first link of his mercy and the
last link of his justice can never meet, for it never comes to
destroying till God be heard to say _Nescio vos_, “_I know you not_,”
and _nescio vos_ in God, and God’s knowledge, can certainly never
possibly meet together.—_Sir Richard Baker._
_Verse 5._—The Irish air will sooner brook a toad, or a snake, than
heaven a sinner.—_John Trapp._
_Verse 6._—“_For the Lord knoweth the way of the righteous: but the way
of the ungodly shall perish._” Behold how David here terrifies us away
from all prosperous appearances, and commends to us various temptations
and adversities. For this “way” of the righteous all men utterly
reprobate; thinking also, that God knoweth nothing about any such way.
But this is the wisdom of the cross. Therefore, it is God alone that
knoweth the way of the righteous, so hidden is to it the righteous
themselves. For his right hand leads them on in a wonderful manner,
seeing that it is a way, not of sense, nor of reason, but of faith only;
even of that faith that sees in darkness, and beholds things that are
invisible.—_Martin Luther._
_Verse 6.—“The righteous.”_ They that endeavour righteous living in
themselves and have Christ’s righteousness imputed to them.—_Thomas
Wilcocks, 1586._
HINTS TO PREACHERS.
_Verse 1._—May furnish an excellent text upon “Progress in Sin,” of “The
Purity of the Christian,” or “The Blessedness of the Righteous.” Upon
the last subject speak of the believer as BLESSED—1. By God; 2. In
Christ; 3. With all blessings; 4. In all circumstances; 5. Through time
and eternity; 6. To the highest degree.
_Verse 1._—Teaches a godly man to beware, (1) of the opinions, (2) of
the practical life, and (3) of the company and association of sinful
men. Show how meditation upon the Word will assist us in keeping aloof
from these three evils.
The insinuating and progressive nature of sin.—_J. Morison._
_Verse 1, in connection with the whole Psalm._ The wide difference
between the righteous and the wicked.
_Verse 2._—THE WORD OF GOD. 1. The believer’s delight in it. 2. The
believer’s acquaintance with it. We long to be in the company of those
we love.
_Verse 2._—I. What is meant by “the law of the Lord.” II. What there is
in it for the believer to delight in. III. How he shows his delight,
thinks of it, reads much, speaks of it, obeys it, does not delight in
evil.
_Verse 2 (last clause)._—The benefits, helps, and hindrances of
meditation.
_Verse 3.—“The fruitful tree.”_ I. Where it grows. II. How it came
there. III. What it yields. IV. How to be like it.
_Verse 3.—“Planted by the rivers of water.”_ I. The origination of
Christian life, “_planted_.” II. The streams which support it. III. The
fruit expected from it.
_Verse 3._—Influence of religion upon prosperity.—_Blair._
The nature, causes, signs, and results of true prosperity.
“_Fruit in his season_;” virtues to be exhibited at certain
seasons—patience in affliction; gratitude in prosperity; zeal in
opportunity, etc.
“_His leaf also shall not wither_;” the blessing of retaining an
unwithered profession.
_Verses 3, 4._—See No. 280 of “Spurgeon’s Sermons.”—“The Chaff Driven
Away.”
Sin puts a negative on every blessing.
_Verse 5._—The sinner’s double doom. 1. Condemned at the judgment-bar.
2. Separated from the saints. Reasonableness of these penalties,
“therefore,” and the way to escape them.
“_The congregation of the righteous_” viewed as the church of the
first-born above. This may furnish a noble topic.
_Verse 6 (first sentence)._—A sweet encouragement to the tried people of
God. The knowledge here meant. 1. _Its character._—It is a knowledge of
observation and approbation. 2. _Its source._—It is caused by
omniscience and infinite love. 3. _Its results._—Support, deliverance,
acceptance, and glory at last.
_Verse 6 (last clause)._—His way of pleasure, of pride, of unbelief, of
profanity, of persecution, of procrastinating, of self-deception, etc.;
all these shall come to an end.
PSALM II.
TITLE.—_We shall not greatly err in our summary of this sublime Psalm if
we call it_ THE PSALM OF MESSIAH THE PRINCE; _for it sets forth as in a
wondrous vision the tumult of the people against the Lord’s anointed,
the determinate purpose of God to exalt his own Son, and the ultimate
reign of that Son over all his enemies. Let us read it with the eye of
faith, beholding, as in a glass, the final triumph of our Lord Jesus
Christ over all his enemies. Lowth has the following remarks upon this
Psalm: “The establishment of David upon his throne, notwithstanding the
opposition made to it by his enemies, is the subject of the Psalm. David
sustains in it a twofold character, literal and allegorical. If we read
over the Psalm, first with an eye to the literal David, the meaning is
obvious, and put beyond all dispute by the sacred history. There is
indeed an uncommon glow in the expression and sublimity in the figures,
and the diction is now and then exaggerated, as it were on purpose to
intimate, and lead us to the contemplation of higher and more important
matters concealed within. In compliance with this admonition, if we take
another survey of the Psalm as relative to the person and concerns of
the spiritual David, a noble series of events immediately rises to view,
and the meaning becomes more evident, as well as more exalted. The
colouring which may perhaps seem too bold and glaring for the king of
Israel, will no longer appear so when laid upon his great Antitype.
After we have thus attentively considered the subjects apart, let us
look at them together, and we shall behold the full beauty and majesty
of this most charming poem. We shall perceive the two senses very
distinct from each other, yet conspiring in perfect harmony, and bearing
a wonderful resemblance in every feature and lineament, while the
analogy between them is so exactly preserved, that either may pass for
the original from whence the other was copied. New light is continually
cast upon the phraseology, fresh weight and dignity are added to the
sentiments, till, gradually ascending from things below to things above,
from human affairs to those that are Divine, they bear the great
important theme upwards with them, and at length place it in the height
and brightness of heaven.”_
DIVISION.—_This Psalm will be best understood if it be viewed as a
four-fold picture. (In verses 1, 2, 3) the Nations are raging; (4 to 6)
the Lord in heaven derides them; (7 to 9) the Son proclaims the decree;
and (from 10 to end) advice is given to the kings to yield obedience to
the Lord’s anointed. This division is not only suggested by the sense,
but is warranted by the poetic form of the Psalm, which naturally falls
into four stanzas of three verses each._
EXPOSITION.
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_,
3 Let us break their bands asunder, and cast away their cords from
us.
We have, in these first three verses, a description of the hatred of
human nature against the Christ of God. No better comment is needed upon
it than the apostolic song in Acts iv. 27, 28: “For 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.” The Psalm begins abruptly with an angry
interrogation; and well it may: it is surely but little to be wondered
at, that the sight of creatures in arms against their God should amaze
the psalmist’s mind. We see the _heathen raging_, roaring like the sea,
tossed to and fro with restless waves, as the ocean in a storm; and then
we mark the people in their hearts _imagining a vain thing_ against God.
Where there is much rage there is generally some folly, and in this case
there is an excess of it. Note, that the commotion is not caused by the
people only, but their leaders foment the rebellion. “_The kings of the
earth set themselves._” In determined malice they arrayed themselves in
opposition against God. It was not temporary rage, but deep-seated hate,
for they set _themselves_ resolutely to withstand the Prince of Peace.
“_And the rulers take counsel together._” They go about their warfare
craftily, not with foolish haste, but deliberately. They use all the
skill which art can give. Like Pharaoh, they cry, “Let us deal wisely
with them.” O that men were half as careful in God’s service to serve
him wisely, as his enemies are to attack his kingdom craftily. Sinners
have their wits about them, and yet saints are dull. But what say they?
what is the meaning of this commotion? “_Let us break their bands
asunder._” “Let us be free to commit all manner of abominations. Let us
be our own gods. Let us rid ourselves of all restraint.” Gathering
impudence by the traitorous proposition of rebellion, they add—“_let us
cast away_”; as if it were an easy matter,—“let us fling off ‘_their
cords from us._’” What! O ye kings, do ye think yourselves Samsons? and
are the bands of Omnipotence but as green withs before you? Do you dream
that you shall snap to pieces and destroy the mandates of God—the
decrees of the Most High—as if they were but tow? And do ye say, “Let us
cast away their cords from us?” Yes! There are monarchs who have spoken
thus, and there are still rebels upon thrones. However mad the
resolution to revolt from God, it is one in which man has persevered
ever since his creation, and he continues in it to this very day. The
glorious reign of Jesus in the latter day will not be consummated, until
a terrible struggle has convulsed the nations. His coming will be as a
refiner’s fire, and like fuller’s soap, and the day thereof shall burn
as an oven. Earth loves not her rightful monarch, but clings to the
usurper’s sway: the terrible conflicts of the last days will illustrate
both the world’s love of sin and Jehovah’s power to give the kingdom to
his only Begotten. To a graceless neck the yoke of Christ is
intolerable, but to the saved sinner it is easy and light. We may judge
ourselves by this, do we love that yoke, or do we wish to cast it from
us?
4 He that sitteth in the heavens shall laugh: the Lord shall have
them in derision.
Let us now turn our eyes from the wicked council-chamber and raging
tumult of man, to the secret place of the majesty of the Most High. What
doth God say? What will the King do unto the men who reject his
only-begotten Son, the Heir of all things?
Mark the quiet dignity of the Omnipotent One, and the contempt which he
pours upon the princes and their raging people. He has not taken the
trouble to rise up and do battle with them—he despises them, he knows
how absurd, how irrational, how futile are their attempts against him—he
therefore _laughs_ at them.
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.
After he has laughed he shall _speak_; he needs not smite; the breath of
his lips is enough. At the moment when their power is at its height, and
their fury most violent, _then_ shall his Word go forth against them.
And what is it that he says?—it is a very galling sentence—“_Yet_,” says
he, “despite your malice, despite your tumultuous gatherings, despite
the wisdom of your counsels, despite the craft of your lawgivers, ‘_yet
have I set my king upon my holy hill of Zion_.’” Is not that a grand
exclamation! He has already done that which the enemy seeks to prevent.
While they are proposing, he has disposed the matter. Jehovah’s will is
done, and man’s will frets and raves in vain. God’s Anointed is
appointed, and shall not be disappointed. Look back through all the ages
of infidelity, hearken to the high and hard things which men have spoken
against the Most High, listen to the rolling thunder of earth’s volleys
against the Majesty of heaven, and then think that God is saying all the
while, “Yet have I set my king upon my holy hill of Zion.” Yet Jesus
reigns, yet he sees of the travail of his soul, and “his unsuffering
kingdom yet shall come” when he shall take unto himself his great power,
and reign from the river unto the ends of the earth. Even now he reigns
in Zion, and our glad lips sound forth the praises of the Prince of
Peace. Greater conflicts may here be foretold, but we may be confident
that victory will be given to our Lord and King. Glorious triumphs are
yet to come; hasten them, we pray thee, O Lord! It is Zion’s glory and
joy that her King is in her, guarding her from foes, and filling her
with good things. Jesus sits upon the throne of grace, and the throne of
power in the midst of his church. In him is Zion’s best safeguard; let
her citizens be glad in him.
“Thy walls are strength, and at thy gates
A guard of heavenly warriors waits;
Nor shall thy deep foundations move,
Fixed on his counsels and his love.
Thy foes in vain designs engage;
Against his throne in vain they rage,
like rising waves, with angry roar,
That dash and die upon the shore.”
7 I will declare the decree: the LORD hath said unto me, Thou _art_
my son; this day have I begotten thee.
8 Ask of me, and I shall give _thee_ the heathen _for_ thine
inheritance, and the uttermost parts of the earth _for_ thy
possession.
9 Thou shalt break them with a rod of iron; thou shalt dash them in
pieces like a potter’s vessel.
This Psalm wears something of a dramatic form, for now another person is
introduced as speaking. We have looked into the counsel-chamber of the
wicked, and to the throne of God, and now we behold the Anointed
declaring his rights of sovereignty, and warning the traitors of their
doom.
God has laughed at the counsel and ravings of the wicked, and now Christ
the Anointed himself comes forward, as the Risen Redeemer, “declared to
be the Son of God with power, according to the spirit of holiness, by
the resurrection from the dead.” Rom. i. 4. Looking into the angry faces
of the rebellious kings, the Anointed One seems to say, “If this
sufficeth not to make you silent, ‘_I will declare the decree_.’” Now
this decree is directly in conflict with the device of man, for its
tenour is the establishment of the very dominion against which the
nations are raving. “_Thou art my Son._” Here is a noble proof of the
glorious Divinity of our Immanuel. “For unto which of the angels said he
at any time, Thou art my Son, this day have I begotten thee?” What a
mercy to have a Divine Redeemer in whom to rest our confidence! “_This
day have I begotten thee._” If this refers to the Godhead of our Lord,
let us not attempt to fathom it, for it is a great truth, a truth
reverently to be received, but not irreverently to be scanned. It may be
added, that if this relates to the Begotten One in his human nature, we
must here also rejoice in the mystery, but not attempt to violate its
sanctity by intrusive prying into the secrets of the Eternal God. The
things which are revealed are enough, without venturing into vain
speculations. In attempting to define the Trinity, or unveil the essence
of Divinity, many men have lost themselves: here great ships have
foundered. What have we to do in such a sea with our frail skiffs?
“_Ask of me._” It was a custom among great kings to give to favoured
ones whatever they might ask. (See Esther v. 6; Matt. xiv. 7.) So Jesus
hath but to ask and have. Here he declares that his very enemies are his
inheritance. To their face he declares this decree, and “Lo! here,”
cries the Anointed One, as he holds aloft in that once pierced hand the
sceptre of his power, “He hath given me this, not only the right to be a
king, but the power to conquer.” Yes! Jehovah hath given to his Anointed
a rod of iron with which he shall break rebellious nations in pieces,
and, despite their imperial strength, they shall be but as potters’
vessels, easily dashed into shivers, when the rod of iron is in the hand
of the omnipotent Son of God. Those who will not bend must break.
Potters’ vessels are not to be restored if dashed in pieces, and the
ruin of sinners will be hopeless if Jesus shall smite them.
“Ye sinners seek his grace,
Whose wrath ye cannot bear;
Fly to the shelter of his cross,
And find salvation there.”
10 Be wise now therefore, O ye kings: be instructed, ye judges of
the earth.
11 Serve the LORD with fear, and rejoice with trembling.
12 Kiss the Son, lest he be angry, and ye perish _from_ the way,
when his wrath is kindled but a little. Blessed _are_ all they that
put their trust in him.
The scene again changes, and counsel is given to those who have taken
counsel to rebel. They are exhorted to obey, and give the kiss of homage
and affection to him whom they have hated.