22 He mocketh at fear, and is not affrighted; Neither turneth he back from the sword. 23 The quiver rattleth against him,-the glittering spear and the shield.1 24 He swalloweth the ground with fierceness and rage: Neither believeth he that it is the sound of the trumpet.2 25 He saith among the trumpets, Ha! ha!3-and he smelleth the battle afar off, 26 The thunder of the captains, and the shouting. " vers. 16, 18; eh. 41. 33. ch. 41. 26, 29. Doth the hawk fly by thy wisdom,—and stretch her wings towards the south? Le. 11. 16. 27 Doth the eagle mount up at thy command,-and ’make her nest on high? 28 She dwelleth and abideth on the rock, Upon the crag of the rock, and the strong place. 29 From thence she seeketh the prey, and her eyes behold afar off. 30 Her young ones also suck up blood :—and where the slain are, there is she. THEN answered the LORD unto Job out of the whirlwind, and said, 6 7 d Gird up thy loins now like a man: I will demand of thee, and declare thou unto me. 8 / Wilt thou also & disannul my judgment? 9 Wilt thou condemn me, that thou mayest be righteous? Hast thou an arm like God?-or canst thou thunder with 'a voice like him? 10 Deck thyself now with majesty and excellency; And array thyself with glory and beauty. 11 Cast abroad the rage of thy wrath: And behold every one that is proud, and abase him. 12 Look on every one that is " proud, and bring him low; And "tread down the wicked in their place. 13 Hide them in the dust together;—and bind their faces in secret. 8 14 Then will I also confess unto thee that thine own right hand can save thee. 'He that made him can make his sword 15 to approach unto him. 20 Surely the mountains "bring him forth food, Where all the beasts of the field play. 18 1 Rather, javelin.' Some suppose these to be the arms of his rider; but ver. 22 suggests rather his disdain of the enemy's arms. 2 Nor pauses through fear when the trumpet sounds.' 3 He neighs exultingly. 4 Referring to the migratory habits of the bird. 5 Rather, Will he who censured the Almighty contend? Will he who reproved God reply to this?' i. e. to the interrogations of the foregoing chapters. Job had complained of God's dispensations, as if he meant to contend with him (ch. xxiiì. 3-7; xxxi. 35-37). 6 Job replies to the demand of God by a penitential confession (vers. 3-5); after which God again addresses him, rebuking him (7, 8); and continuing the argument in proof of his own majesty and power as displayed in executing his judgments (9-14), and in the formation of the behemoth (15-24) and leviathan (ch. xli.) 7 That is, 'repeatedly.' Comp. ch. xxxiii. 14, 29. This confession of Job shows that a right view of the glorious perfections and wonderful works of God is fitted to produce a deep sense of our own sinfulness. See Isa. vi. 5. Le. 11. 13. * ch. 9. 26. (Eze. 39. 17-19; Mt. 24. 28; Lk. 17. 37. ch. 33. 13; Is. 45. 9. ch. 42 6: Ezra 9.6; y ch. 9. 31-35. a ch. 34. 31, 32; Ro. 3. b Jer. 31. 18, 19. ech. 38. I. d see ch. 38. 3. ch. 42. 4. P. 51. 4: Rom. 3. 4. 6 Is. 14. 27. A Ps. 89. 13; 1 Cor. 10. 22. i see refs. ch. 37. 4. * Ps. 93. 1: 104. 1. 1 Chr. 29. 11. Is. 2. 12; Dan. 4. 37. " Is. 10. 6. ⚫ ch. 36. 20. P Ps. 44. 3, 6. 4 Ge. 1. 24-26. Is. 48. 4. ! Is. 27. 1. "Ps. 104. 14; 147. 8,9. Ps. 104. 26. 8 Perhaps alluding to imprisonment, or to the covering of the faces of criminals. See note on Esther vii. 8. 9 This is generally thought to be the hippopotamus; the word 'behemoth' being derived from an Egyptian word meaning water-ox: but some eminent critics and naturalists remark that the description does not altogether suit any one animal at present known; and they suppose it to be a poetical representation of the larger pachydermatous animals, the elephant and hippopotamus being specially kept in view. 10 That is, 'equally with thee.' 11 Probably alluding to the elevation and rigidity of the tail when the animal is enraged. 12 Rather, 'the sinews of his thighs are firmly twisted.' 13 Or, 'tubes.' 14 That is, chief in size and strength. So the word is used in Numb. xxiv. 20; Amos vi. 1, 6. 15 Rather, 'He that made him has furnished him with a sword;' i. e. with means of attack and defence. 16 These animals not being carnivorous (see ver. 15), are not dreaded by others. 21 He lieth under the shady trees,1-in the covert of the reed, and fens. 22 The shady trees cover him with their shadow; The willows of the brook compass him about. 23 Behold, he drinketh up a river, and hasteth not: He trusteth that he can draw up Jordan into his mouth.2 24 He taketh it with his eyes :-his nose pierceth through snares.3 41 Canst thou draw out leviathan with an hook? Or his tongue with a cord which thou lettest down? a y Le 23 # #Pa. 74. 14; 104 $5; Is. 27. L 2 Canst thou put an hook 5 into his nose?-or bore his jaw through with a thorn? *k. R 3 Will he make many supplications unto thee?-will he speak soft words unto thee? 4 Will he make a covenant with thee?-wilt thou take him for a servant for ever? 5 Wilt thou play with him as with a bird ?—or wilt thou bind him for thy maidens? 6 Shall the companions make a banquet of him? Shall they part him among the merchants?6 7 Canst thou fill his skin with barbed irons ?-or his head with fish spears? 8 Lay thine hand upon him,-remember the battle, do no more.7 9 Behold, the hope of him is in vain : Shall not one be cast down even at the sight of him? 10 None is so fierce that dare stir him Who then is able to stand before me? C up. 11 Who hath prevented me, 10 that I should repay him? d Whatsoever is under the whole heaven is mine. 12 I will not conceal his parts, nor his power,-nor his comely proportion. 13 Who can discover the face of his garment? Or who can come to him with his double bridle? 11 14 Who can open the doors of his face?-his teeth are terrible round about. 15 His scales 12 are his pride,-shut up together as with a close seal. 16 One is so near to another,—that no air can come between them. 17 They are joined one to another, they stick together, that they cannot be sundered. 18 By his neesings 13 a light doth shine, And his eyes 14 are like the eyelids of the morning. 19 Out of his mouth go burning lamps,-and sparks of fire leap out. 20 Out of his nostrils goeth smoke,- -as out of a seething pot or caldron. 21 His breath kindleth coals,—and a flame goeth out of his mouth. 22 In his neck remaineth strength, and sorrow is turned into joy before him. 15 23 The flakes 16 of his flesh are joined together: They are firm in themselves; they cannot be moved. 24 His heart is as firm as a stone;-yea, as hard as a piece of the nether millstone. 17 25 When he raiseth up himself, the mighty are afraid : By reason of breakings they purify themselves. 18 26 The sword of him that layeth at him cannot hold: 19 The spear, the dart, nor the habergeon [or, breastplate]. 27 He esteemeth iron as straw,-and brass as rotten wood. 28 The arrow cannot make him flee :-slingstones are turned with him into stubble. 29 Darts 20 are counted as stubble :-he laugheth at the shaking of a spear. 1 The wild lotus, which grows in marshy places. 2 Rather, Lo! a river overflows [but] he is not alarmed he is unmoved, should the Jordan rush upon his mouth.' The Jordan is the nearest considerable river to Idumæa, and is therefore poetically used to give force to the description. 3 Rather, Will any one, in his eyes (i. e. when he is on his guard), take him? When taken in snares, can any one pierce his nose? i. e. insert a cord or ring to tame or lead him (Isa. xxxvii. 29). 4 Most probably the crocodile, or the great saurian reptiles in general. 5 Rather, a rope of rushes.' 6 Literally, 'Canaanites' (as in Isa. xxiii. 8; Prov. xxxi. 24), who were the great merchants of ancient times. This verse may be rendered, 'Do the companions (fishers in company) dig [pitfalls] for him? Or, Do the companions (company of merchants) make merchandize of him?' The latter agrees best with the next clause. 7 Or, Thou wilt not do it again.' 8 That is, who attempts to attack him. 9 The meaning of this interrogation is, 'If one of God's 6 Ge. 4.9 eh. 22 2,3; Ba IL 35. d Ex. 19. 5; Dra 14 Pa 941; 5 13. 1 Cor. 10. 225 ch. 39 ch. 39. 21-2 creatures is so formidable, how can man contend with Him? 10 Or, anticipated me.' 11 Or, Who will uncover the surface of his clothing [ef' scales]? Within the doubling of his bridle [1. e. his rows of teeth] who will enter?' 12 Or, his strong pieces of shields.' 13 This highly figurative language (vers. 18–21) de- | scribes the terrible respiration of the animal rising out of › the water. 14 As his eyes are the first part that appears above the water, they are used in Egyptian hieroglyphics to represent the dawn of day. 15 Rather, Strength dwells in his neck, and sorrow (fear) dances before him.' 16 Heb., hanging,' or soft parts, such as dewlaps. Where other animals have these his flesh is firmly compacted. 17 The nether or lower millstone was of harder material than the upper. 18 Rather, By terror they are bewildered." 20 Rather, Clubs.' 30 Sharp stones are under him :---he spreadeth sharp pointed things upon the mire.1 31 He maketh the deep to boil like a pot:-he maketh the sea like a pot of ointment. 32 He maketh a path to shine after him;-one would think the deep to be hoary. 33 Upon earth there is not his like,-who is made without fear. 34 Hebeholdeth all high things:2—he is a king over all the children of pride. Job's penitential confession. 42 2 THEN Job answered the LORD, and said, I know that thou canst do every thing, And that no thought can be withholden from thee. 3 Who is he that hideth counsel without knowledge ?4 Therefore have I uttered that I understood not; 4 Hear, I beseech thee, and I will speak : "I will demand of thee, and declare thou unto me. 5 I have heard of thee by the hearing of the ear:-but now mine eye seeth thee.5 6 Wherefore I " abhor myself,-and repentin dust and ashes. 7 The conclusion of the history. ch. 40. 15 A Ge. 17.1; 18.14; Mt. 19. 26; Mk. 10. 27; 14. 36: Lk. 18. 27. iP 44. 21; 139. 2; Jer. 17. 10. A ch. 38. 2. Ps. 40. 5; 131. 1; 139. 6. ch. 38. 3; 40. 7. " see refs. eh. 40. 4; Eze. 20. 43; 36. 31. 1 Ki. 21.97; Dan. 9.3 AND it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, " My wrath is kindled against thee, and ch. 22. 2, 3, against thy two friends: for ye have not spoken of me the thing that is right, as 8 my servant Job hath. Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you:7 for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job. 9 10 see Ge. 21. 28, 29; Num. 23, 1, 4. ✓ ML. 5. 23, 24. Ge. 20. 17: Jam. 5. 15, 16; 1 John 5. 16. Den. 30. 3; Ps. 14. 7: 126. 1. "ch. 8. 6,7; Is. 40. 2. see ch. 19. 13.14. y Ge. 24. 22. So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them. The LORD also accepted Job. And the LORD turned the captivity of Job, when he prayed for his friends: 11 also the LORD gave Job "twice as much as he had before. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring 10 of gold. 12 So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of 13 oxen, and a thousand she asses. He had also seven sons and three daughters.6 14 And he called the name of the first, Jemima; and the name of the second, Kezia;12 15 and the name of the third, Keren-happuch. 13 And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance 14 among their brethren. 16 с After this lived Job an hundred and forty years, and saw his sons, and his 17 'sons' sons, even four generations. So Job died, being old and full of days. 1 Rather, Under him are sharp potsherds; he spreadeth his threshing-sledge upon the mire:' alluding to the marks made by his scales on the mud. 2 He looks down on everything as inferior to himself. 3 This closing chapter contains Job's confession (2—6) ; the Divine decision against his friends, and Job's intercession for them (7-9); and his own restored prosperity (10-16). 4 This is quoted from the words of God in ch. xxxviii. 2 (as ver. 4 is from ch. xxxviii. 3; xl. 7); Job thus acknowledging the truth of the charges. The language of contrite confession in reply contrasts beautifully with the authoritative tone of the quotations themselves, and as strikingly with the presumptuous manner in which Job had formerly spoken of God. 5 A figure derived from the superior clearness and accuracy of the knowledge obtained by sight. The more we know of God, the more shall we see and feel our own sinfulness. 6 Job had indeed expressed himself with unbecoming impatience, and even with irreverence, respecting God and his government, in the agony of mental and bodily suffering, and when provoked by the severe and unjust accusations of his friends; but his views on the main points were correct, and his confidence in God, though ch. 8. 7; Jam. 5. 11. see ch. 1. 3. ch. 1. 2. Num. 27.7; Jos. 15. deh. 5. 26: Pro, 3, 16. sorely shaken, never entirely failed. His friends, on the contrary, had maintained very erroneous views of Divine Providence in opposition to fact and reason, and had allowed their wrong notions to overpower every consideration of kindness and gentleness towards a suffering friend. 7 This is a beautiful instance of the duty and acceptableness of intercession for others. It also illustrates the nature of patriarchal worship; and shows that in the earliest ages sacrifice was known to be essential to the acceptableness of prayer. See note on ch. xxxiii. 24. After the charges they had brought against Job, it was an appropriate humiliation to them to be indebted to his prayers. 8 He restored Job to his former prosperity. 9 See note on Gen. xxxiii. 19. 12 That is, cassia;' an aromatic bark (Psa. xlv. 8) of most agreeable fragrance. 13 Meaning, horn of stibium,' or eye-paint; probably on account of her beautiful eyes. 14 An evidence of Job's peculiar regard for them, and of his great wealth. Among the Hebrews, the daughter inherited only when there was no son (Numb. xxvii. 8). THE BOOK OF PSALMS. THIS book is entitled, in the Hebrew, 'The Book of Praises;' because many of these beautiful compositions are songs of praise, intended to be used in Divine worship. They derive from the Greek translation the name of 'Psalms,' being so denominated on account of their adaptation to instrumental music, to which many of the superscriptions refer. ་ They are commonly called 'The Psalms of David,' because he was the largest and most eminent contributor to the collection. It is probable that he also brought together all such as were extant in his time, and formed them into a book for use in public worship. This volume, and a similar one compiled by Asaph, appear to be referred to in the time of Hezekiah (2 Chron. xxix. 30). But many of the Psalms were written after these dates; and fresh collections were added to those already made, down to the period when the Old Testament canon of Scripture was completed. They thus formed five books, each concluding with a doxology, and comprising respectively, Psa. i.-xli., xlii.-lxxii., Ixxiii.-lxxxix., xc.-cvi., cvií.—cl.; but they were formed into one volume, and are referred to as such in the New Testament (Luke xx. 42; Acts i. 20). The authorship of these sacred poems will be noticed, so far as information is possessed, in the remarks on particular Psalms. Most of the Psalms have titles prefixed to them, concerning the import of which expositors are by no means agreed. These inscriptions are undoubtedly very ancient; for they existed at the time when the Septuagint version was made; but they are not to be regarded as of equal authority with the text. Some of them are evidently not correct; but others are confirmed by internal evidence. In some instances they specify either the author, the subject, or the occasion of the Psalm; in others they appear to refer to the style of poetry or of music, or to the class of singers to whom they were allotted in the temple service. All knowledge of the temple music having been lost, it is exceedingly difficult, if not impossible, to explain all the terms employed in these inscriptions. Our translators have generally retained the Hebrew words. Explanations of them will be given in the notes, so far as the means exist of doing so. The contents of the Psalms are very various. Some of them are utterances of praise and adoration, setting forth the majesty, power, wisdom, goodness, and faithfulness of God. Others are songs of thanksgiving for Divine favours. Many are prayers for pardoning mercy or sanctifying grace, or for deliverance from danger or affliction; while in others intercession is made for the church and for the world. Others are didactic; describing the excellency of God's law, the characters of good and bad men, and the results of their respective courses, both here and hereafter. Not a few are occupied with religious experience; recording the trials and vicissitudes of the spiritual life, with its hopes and fears, its conflicts and victories; sometimes penitential and mournful, at others triumphant and joyous; and frequently passing quickly from sorrowful prayer to grateful praise. Some of the Psalms are historical, preserving the remembrance of the most important events which befel the Jewish nation: and, as these events foreshadowed God's dealings with his church in subsequent ages, these historical Psalms have often a predictive bearing. Lastly, some are more directly and entirely prophetical, containing many illustrious predictions concerning our Lord Jesus Christ, and gospel times and blessings. These are among the earliest intimations of the exalted nature and dignity of the promised Messiah. The promise which had been made to Abraham (Gen. xxii. 18) spoke rather of the magnitude of the benefit than of the personal and official glory of the Benefactor. But the Psalms make known the King set upon the holy hill of Zion--the promulgation of his law-the vain opposition of earthly potentates-his scep tre of righteousness-his everlasting priesthood-his Divine Sonship-his exalted nature-his death, and early resurrection-and his ultimately universal reign. (See especially Psa. ii., xlv., lxxii., cx.) The form in which these great promises were delivered, and the place which they held in both public and private worship, were eminently adapted to secure their remembrance, and to make them useful in the maintenance of faith and piety. We see We derive from the Psalms much light as to the religious views and hopes of good men under the ancient dispensation. If we would know what insight they had into the signification of the Levitical institutions, the way of acceptance with God, and the good things prepared for his people, we cannot ascertain it better than from the expressions they used when pouring out their hearts to God in prayer and thanksgiving, and when meditating upon his works and ways. from what evils and dangers they asked for deliverance, for what special benefits they gave thanks, what particular blessings they most earnestly sought, and what pleas they urged in support of their petitions. And we may learn much from observing their eminently devotional spirit and habits, notwithstanding the comparative darkness of the dispensation under which they lived. We see how closely many of them walked with God; how they acknowledged him in all their ways, and delighted in his service. We meet with many indications of filial confidence and love, and holy joy in God; great stedfastness of faith in the midst of trials; and many expressions of tender and holy feeling. And the contemplation of all these may well stir us up to strive to exce. their attainments in proportion to the superior light and privileges with which we are favoured. The Psalms are for all time, and their use can never be outgrown while the world lasts; for whilst they abound in allusions to the affairs and circumstances of the former dispensation, in which they originated, they are yet so accordant with the ways of God as exhibited in the gospel, and with the spirit of the later and more glorious economy, that they are most loved, and used with greatest profit, by those who are most established in grace. To us, as to the ancient church, the Psalms are of unspeakable value as a guide and directory to communia with God; affording us divinely-approved examples of acceptable prayer and praise, and utterances of holy thought and feeling suitable to all the diversified circumstances of the Christian life. They have gladdened the hearts, elevated the hopes, and strengthened the faith of unnumbered thousands, of every age, clime, and colour; and will continue to maintain their hold on the sanctified affections of believers till time shall be no more. The Psalms are more frequently cited in the New Testament than any other book; being quoted or referred to by our Lord and his apostles more than fifty times and in the early ages of the Christian church they were held in such estimation that the whole book waj frequently learned by heart. The Psalms have been well called, by an eminent expositor, an epitome of the Bible. adapted to the purposes of devotion.' In the language of this Divine book, the prayers and praises of the people of God have been offered up to the throne of grace from age to age. Even He who had the Spirit 'not by measure,' in whom were 'hidden all the treasures of wisdom and knowledge,' and who 'spake as never man spake,' found here his solace in his greatest agony, and at last breathed out his soul in the Psalmist's words. PSALM I. 1 'BLESSED is the man that walketh not in the counsel of the ungodly, Nor standeth in the way of sinners, C nor sitteth in the seat of the "scornful.2 2 But his delight is in the laws of the LORD; 3 And he shall be like a tree planted by the rivers of water, k His leaf also shall not wither;—and whatsoever he doeth shall prosper. 4 The ungodly are not so:-but are 'like the chaff which the wind driveth away. 5 Therefore the ungodly shall not stand in the judgment, 5 "Nor sinners in the congregation of the righteous. 6 For the LORD knoweth the way of the righteous: 1 But the way of the ungodly shall perish. PSALM II. WHY do the heathen 10 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, 11 and against his anointed? 12 saying, 3 Let us break their bands asunder,-and cast away their cords from us. 4* He that sitteth in the heavens shall laugh: 13 The Lord shall have them in derision. 5 Then shall he speak unto them in his wrath,-and vex them in his sore displeasure. 6 Yet have I set [anointed] my king-" upon my holy hill of Zion. 14 7 I will declare the decree :-the LORD hath said unto me, 'Thou art my Son;—this day have I begotten 15 thee. d 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. 16 1 Psalm i. was placed at the beginning as an introduction to the whole collection, probably on account of its general character. It exhibits the connection between piety and blessedness;-describing the characteristics of the godly man, both what he is not (ver. 1), and what he is (ver. 2); and his blessedness, both directly (ver. 3), and in contrast (vers. 4—6). 2 The terms here employed seem to denote a progression in wickedness;-first occasional conformity to the practices of sinners, then constant association with them, and, at last, haughty and presumptuous profanity. 3 The 'law' frequently means the whole revealed will of God. Habitual delight in the study and practice of this is an evidence of real piety. 4 Intrinsically worthless, and liable to easy and complete destruction. 5 That is, at the bar of God. 'Stand' is a forensic term, denoting to stand acquitted. 6 They shall not continue intermingled with the righteous, as at present. Whatever apparent confusion may now exist, the time is coming when an entire separation shall be made between the righteous and the wicked. 7 To 'know' sometimes in Scripture signifies to regard with interest, approbation, or affection. See Matt. vii. 23. 8 That is, his course of conduct. 9 Psalm ii. is a sublime vision, representing, 1. The nations in tumultuous revolt against the kingdom which Jehovah was establishing in the world (vers. 1—3). 2. Jehovah securely despising and severely threatening the rebels, and repeating his determination to sustain the Anointed King (4—6). 3. The Sovereign proclaiming his rights and power (7-9); upon which the psalmist exhorts all rulers to submit, pronouncing wrath on the disobedient, and a benediction on all who confide in the King (10-12). Few expressions in this Psalm can be applied to David without the greatest license of explanation; whilst all of them are true, without hyperbole, of Christ, to whom the psalm is expressly referred in Acts iv. 25; xiii. 33; Heb. i. 5; v. 5; Rev. ii. 27. The first of these passages clearly shows David to be its author. 10 Or, the nations; and in the next clause the word is a Pro. 1. 15: 4. 14, 15. b Ps. 36, 4: Mr. 7. 13. Is. 44. 4; Jer. 17, 8; John 15.5,6: Jude 12. * Ge. 39. 3, 23: Jos. 1. 7.8; P. 128; 13.10. I see refs. Joh 21, 18. Ps. 5. 5; Lk. 21. 26. "Mal. 3. 18; Mt. 13. 49; 25. 32. Ps. 37. 18-24; 142 P Ps. 112. 10; 146. 9; 9 Ps. 46 6 Is. 8. 9, 10; Ac. 4. 25-27. Ps. 48. 4: Mr. 2. 16: 1 Sam. 10. 1: 16 13; 1 K.1.39; 2 K.11.6. * Ps. 80. 27, 36; 110 1, 2: 18.9.07; Res.11.14 a P. 78. 6; 12. 13, 14: 2 Sam. 3. 7. b Ac. 13 33; R. 1. 4; Heb. 1. 5: 5. 5. Pr. 89. 17; John 1. d Ps. 22. 27: 72. 8; also in the plural, 'peoples;' meaning large communities, or masses of mankind. 11 In Acts iv. 25-27, this is applied to the combination of Herod and Pilate-Jews and Gentiles-against Jesus Christ; but the terms are general, and may be applied to every combination against Christ and his religion. It need not be supposed that the rebellion is always avowedly against the Lord. Many of the worst efforts against the kingdom of God have been professedly for it. 12 Or, 'his Messiah;' which is a modified form of the Hebrew word here used, and corresponds to the Greek word 'Christ.' On official anointing, see note on Exod. xxx. 25. The name Messiah' was in use among the Jews, long before the incarnation of our Lord (see Dan. ix. 26), as a common designation of the expected Deliverer, to whom it was appropriated by this passage. 13 This highly figurative language must not be taken to represent the Most High as exulting over the crimes or miseries of mortals; but as a vivid expression of the perfect tranquillity with which Jehovah regards all the opposition of his enemies, however formidable it may appear to us. It suggests, too, the cheerful confidence with which the Christian should await the developments of God's providence respecting his church. 14 As the conquest of Zion, and the establishment of David's government there, were the first acts of his sovereignty over Israel, they afford a natural representation of the establishment of Messiah's kingdom; which, however, is to extend over the whole earth (ver. 8). 15 That is, I have announced thee as my only-begotten Son. (A similar mode of expression occurs in Jer. i. 10.) Hence the apostle Paul (Acts xiii. 33; Rom. i. 4) applies these words to the resurrection of Christ; that being the time when his humiliation was terminated, and he was 'declared to be the Son of God with power.' 16 As the occasion of this royal proclamation was a rebellion, the Messiah here speaks of his power to punish rather than of his power to save; in accordance with the uniform doctrine of the New Testament, that those who reject the Divine Saviour will incur a sentence of aggravated condemnation. See refs. |