Psalm 1:4 4. The ungodly are not so; but are like the chaff which the wind driveth away.
The Psalmist might, with propriety, have compared the ungodly to a tree that speedily withers, as Jeremiah likens them to the heath which grows in the wilderness, (Jeremiah 17:6) But not reckoning this figure sufficiently strong, he debases them by employing another, which represents them in a light still more contemptible: and the reason is, that he does not keep his eye on the prosperous condition of which they boast for a short time, but his mind is seriously pondering on the destruction which awaits them, and will at length overtake them. The meaning, therefore, is, although the ungodly now live prosperously, yet by and by they shall be like chaff; for when the Lord has brought them low, he shall drive them hither and thither with the blast of his wrath. Besides, by this form of speech, the Holy Spirit teaches us to contemplate with the eye of faith, what might otherwise seem incredible; for although the ungodly man rise high, and appear to great advantage, like a stately tree, we may rest assured that he will be even as chaff or refuse, whenever God chooses to cast him down from his high estate, with the breath of his mouth.
Psalm 1:5-6
Psalm 1:5-6 5. Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. 6. For Jehovah knoweth the way of the righteous; but the way of the ungodly shall perish.
In the fifth verse, the prophet teaches that a happy life depends on a good conscience, and that, therefore, it is not wonderful, if the ungodly suddenly fall from the happiness of which they fancied themselves in possession. And there is implied in the words a kind of concession; the prophet tacitly acknowledges that the ungodly please and enjoy themselves, and triumph during the reign of moral disorder in the world; just as robbers revel in the woods and caves, when beyond the reach of justice. But he assures us, that things will not always remain in their present state of confusion, and that when they shall have been reduced to proper order, these ungodly persons shall be entirely deprived of their pleasures, and feel that they were infatuated when they thought themselves happy. We now see how the Psalmist pronounces the ungodly to be miserable, because happiness is the inward blessing of a good conscience. He does not deny, that before they are driven to judgment, all things succeed well with them; but he denies that they are happy unless they have substantial and steadfast integrity of character to sustain them: for the true integrity of the righteous manifests itself when it comes at length to be tried. It is indeed true, that the Lord daily executes judgment, by making a distinction between the righteous and the wicked, but because this is done only partially in this life, we must look higher if we desire to behold the assembly of the righteous, of which mention is here made.
Even in this world the prosperity of the ungodly begins to pass away as often as God manifests the tokens of his judgment; (for then, being awakened out of sleep, they are constrained to acknowledge, whether they will or no, that they have no part with the assembly of the righteous;) but because this is not accomplished always, nor with respect to all men, in the present state, we must patiently wait for the day of final revelation, in which Christ will separate the sheep from the goats. At the same time, we must maintain it as a general truth, that the ungodly are devoted to misery; for their own consciences condemn them for their wickedness; and, as often as they are summoned to give an account of their life, their sleep is broken, and they perceive that they were merely dreaming when they imagined themselves to be happy, without looking inward to the true state of their hearts.
Moreover, as things appear to be here driven about at the mercy of chance, and as it is not easy for us, in the midst of the prevailing confusion, to acknowledge the truth of what the Psalmist had said, he therefore presents to our consideration the grand principle, that God is the Judge of the world. Granting this, it follows that it cannot but be well with the upright and the just, while, on the other hand, the most terrible destruction must impend over the ungodly. According to all outward appearance, the servants of God may derive no advantage from their uprightness; but as it is the peculiar office of God to defend them and take care of their safety, they must be happy under his protection. And from this we may also conclude that, as he is the certain avenger of wickedness, although, for a time, he may seem to take no notice of the ungodly, yet at length he will visit them with destruction. Instead, therefore, of allowing ourselves to be deceived with their imaginary felicity, let us, in circumstances of distress, have ever before our eyes the providence of God, to whom it belongs to settle the affairs of the world, and to bring order out of confusion.
Psalm 2
David boasts that his kingdom, though assailed by a vast multitude of powerful enemies, would, notwithstanding, be perpetual, because it was upheld by the hand and power of God. He adds, that in spite of his enemies, it would be extended even to the uttermost ends of the earth. And, therefore, he exhorts kings and other rulers to lay aside their pride, and receive, with submissive minds, the yoke laid upon them by God; as it would be vain for them to attempt to shake it off. All this was typical and contains a prophecy concerning the future kingdom of Christ.
Psalm 2:1-3
Psalm 2:1-3 1. Why do the nations rise tumultuously, and the peoples murmur in vain? 2. The kings of the earth have confederated, and the princes have assembled together, against Jehovah and against his Christ. 3. Let us break of their bonds, and cast away their yoke from us.
WE know how many conspired against David, and endeavored to prevent his coming to the throne, and from their hostile attempts, had he judged according to the eye of sense and reason, he might have been so full of apprehension, as forthwith to have given up all hope of ever becoming king. And, doubtless, he had often to struggle sorrowfully with very grievous temptations. But, as he had the testimony of an approving conscience, that he had attempted nothing rashly nor acted as ambition and depraved desire impel many to seek changes in the government of kingdoms; as he was, on the contrary, thoroughly persuaded that he had been made king by divine appointment, when he coveted no such thing, nor even thought of it; he encouraged himself by strong confidence in God against the whole world, just as in these words, he nobly pours contempt both on kings and their armies. He confesses, indeed, that he had a sore battle to fight, inasmuch as it was no small party, but whole nations with their kings, who had conspired against him; but he courageously boasts that their attempts were vain, because they waged war, not against mortal man, but against God himself. It is not certain from the words, whether he speaks only of enemies in his own kingdom, or extends his complaints to foreign invaders. But, since the fact was, that enemies rose up against him in all quarters, and that as soon as he had settled the disturbances among his own people, the neighboring states, in their turn, became hostile to him, I am disposed to think that both classes of enemies are meant, Gentiles as well as Jews. It would be a strange mode of expression to speak of many nations and people when only one nation was meant, and to speak of many kings when he had in eye Saul only. Besides, it agrees better with the completeness of the type to suppose that different kinds of enemies were joined together; for we know that Christ had not only to do with enemies in his own country, but likewise with enemies in other nations; the whole world having entered into a common conspiracy to accomplish his destruction. The Jews, indeed, first began to rage against Christ as they had formerly done against David; but afterwards the same species of madness seized upon other nations. The sum is, that although those who endeavored to overthrow him might be strengthened by powerful armies, yet their tumults and counsels would prove vain and ineffectual.
By attributing to the people commotion and uproar, and to kings and rulers the holding of assemblies, to take counsel, he has used very appropriate language. Yet he intimates that, when kings have long and much consulted together, and the people have poured forth their utmost fury, all of them united would make nothing of it. But we ought carefully to mark the ground of such confidence, which was, that he had not thrust himself forward to be king rashly, or of his own accord, but only followed the call of God. From this he concludes, that in his person God was assailed; and God could not but show himself the defender of the kingdom of which he was the founder. By honoring himself with the title of Messias, or the Anointed, he declares that he reigned only by the authority and command of God, inasmuch as the oil brought by the hand of Samuel made him king who before was only a private person. David’s enemies did not, indeed, think they were making a violent attack against God, yea, they would resolutely deny their having any such intention; yet it is not without reason that David places God in opposition to them, and speaks as if they directly levelled their attacks against him, for by seeking to undermine the kingdom which he had erected, they blindly and ferociously waged war against Him. If all those are rebels against God who resist the powers ordained by him, much more does this apply to that sacred kingdom which was established by special privilege.
But it is now high time to come to the substance of the type. That David prophesied concerning Christ, is clearly manifest from this, that he knew his own kingdom to be merely a shadow. And in order to learn to apply to Christ whatever David, in times past, sang concerning himself, we must hold this principle, which we meet with everywhere in all the prophets, that he, with his posterity, was made king, not so much for his own sake as to be a type of the Redeemer. We shall often have occasion to return to this afterwards, but at present I would briefly inform my readers that as David’s temporal kingdom was a kind of earnest to God’s ancient people of the eternal kingdom, which at length was truly established in the person of Christ, those things which David declares concerning himself are not violently, or even allegorically, applied to Christ, but were truly predicted concerning him. If we attentively consider the nature of the kingdom, we will perceive that it would be absurd to overlook the end or scope, and to rest in the mere shadow. That the kingdom of Christ is here described by the spirit of prophecy, is sufficiently attested to us by the apostles, who, seeing the ungodly conspiring against Christ, arm themselves in prayer with this doctrine, (Acts 4:24.) But to place our faith beyond the reach of all cavils, it is plainly made manifest from all the prophets, that those things which David testified concerning his own kingdom are properly applicable to Christ. Let this, therefore, be held as a settled point, that all who do not submit themselves to the authority of Christ make war against God. Since it seems good to God to rule us by the hand of his own Son, those who refuse to obey Christ himself deny the authority of God, and it is in vain for them to profess otherwise. For it is a true saying,
“He that honoureth not the Son, honoureth not the Father which hath sent him,” (John 5:22.)
And it is of great importance to hold fast this inseparable connection, that as the majesty of God hath shone forth in his only begotten Son, so the Father will not be feared and worshipped but in his person.
A twofold consolation may be drawn from this passage:— First, as often as the world rages, in order to disturb and put an end to the prosperity of Christ’s kingdom, we have only to remember that, in all this there is just a fulfillment of what was long ago predicted, and no changes that can happen will greatly disquiet us. Yea, rather it will be highly profitable to us to compare those things which the apostles experienced with what we witness at the present time. Of itself the kingdom of Christ would be peaceable, and from it true peace issues forth to the world; but through the wickedness and malice of men, never does it rise from obscurity into open view without disturbances being excited. Nor is it at all wonderful, or unusual, if the world begin to rage as soon as a throne is erected for Christ. The other consolation which follows is, that when the ungodly have mustered their forces, and when, depending on their vast numbers, their riches, and their means of defense, they not only pour forth their proud blasphemies, but furiously assault heaven itself, we may safely laugh them to scorn, relying on this one consideration, that he whom they are assailing is the God who is in heaven. When we see Christ well nigh overwhelmed with the number and strength of his enemies, let us remember that they are making war against God over whom they shall not prevail, and therefore their attempts, whatever they may be, and however increasing, will come to naught, and be utterly ineffectual. Let us learn, farther, that this doctrine runs through the whole gospel; for the prayer of the apostles which I have just quoted, manifestly testifies that it ought not to be restricted to the person of Christ.
3. Let us break, etc. This is a prosopopoeia, in which the prophet introduces his-enemies as speaking; and he employs this figure the better to express their ungodly and traitorous design. Not that they openly avowed themselves rebels against God, (for they rather covered their rebellion under every possible pretext, and presumptuously boasted of having God on their side;) but since they were fully determined, by all means, fair or foul, to drive David from the throne, whatever they professed with the mouth, the whole of their consultation amounted to this, how they might overthrow the kingdom which God himself had set up. When he describes his government under the metaphorical expressions of bonds, and a yoke, on the persons of his adversaries, he indirectly condemns their pride. For he represents them speaking scornfully of his government, as if to submit to it were a slavish and shameful subjection, just as we see it is with all the enemies of Christ who, when compelled to be subject to his authority reckon it not less degrading than if the utmost disgrace were put upon them.
Psalm 2:4-6
Psalm 2:4-6 4. He who dwelleth in heaven will laugh at them; the Lord will have them in derision. 5. Then will he speak to them in his wrath, and vex them in his sore displeasure. 6. I have anointed my King upon my holy hill of Sion.
After David has told us of the tumult and commotions, the counsels and pride, the preparation and resources the strength and efforts of his enemies, in opposition to all these he places the power of God alone, which he concludes would be brought to bear against them, from their attempting to frustrate his decree. And, as a little before, by terming them kings of the earth, he expressed their feeble and perishable condition; so now, by the lofty title of He that dwelleth in heaven, he extols the power of God, as if he had said, that power remains intact and unimpaired, whatever men may attempt against it. Let them exalt themselves as they may, they shall never be able to reach to heaven; yea, while they think to confound heaven and earth together, they resemble so many grasshoppers, and the Lord, meanwhile, undisturbed beholds from on high their infatuated evolutions. And David ascribes laughter to God on two accounts; first, to teach us that he does not stand in need of great armies to repress the rebellion of wicked men, as if this were an arduous and difficult matter, but, on the contrary, could do this as often as he pleases with the most perfect ease. In the second place, he would have us to understand that when God permits the reign of his Son to be troubled, he does not cease from interfering because he is employed elsewhere, or unable to afford assistance, or because he is neglectful of the honor of his Son; but he purposely delays the inflictions of his wrath to the proper time, namely, until he has exposed their infatuated rage to general derision. Let us, therefore, assure ourselves that if God does not immediately stretch forth his hand against the ungodly, it is now his time of laughter; and although, in the meantime, we ought to weep, yet let us assuage the bitterness of our grief, yea, and wipe away our tears, with this reflection, that God does not connive at the wickedness of his enemies, as if from indolence or feebleness, but because for the time he would confront their insolence with quiet contempt. By the adverb then, he points to the fit time for exercising judgment, as if he had said, after the Lord shall have for a time apparently taken no notice of the malpractices of those who oppose the rule of his Son, he will suddenly change his course, and show that he retards nothing with greater abhorrence than such presumption.
Moreover, he ascribes speech to God, not for the purpose of instructing his enemies, but only to convict them of their madness; indeed, by the term speak, he means nothing else than a manifestation of God’s wrath, which the ungodly do not perceive until they feel it. The enemies of David thought it would be the easiest thing in the world for them to destroy one who, coming from a mean shepherd’s cot, had, in their view, presumptuously assumed the sovereign power. The prophecy and anointing of Samuel were, in their estimation, mere ridiculous pretences. But when God had at length overthrown them, and settled David on the throne, he, by this act, spoke not so much with his tongue as with his hand, to manifest himself the founder of David’s kingdom. The Psalmist hereon then, refers to speaking by actions, by which the Lord, without uttering a single word, makes manifest his purpose. In like manner, whenever he defends the kingdom of his Son against the ungodly, by the tokens and inflictions of his wrath, although he does not speak a single word, yet in effect he speaks enough to make himself understood. David afterwards, speaking in the name of God, shows more clearly how his enemies were guilty of wickedly fighting against God himself in the hatred which they bore towards him whom God had made king. The sum is this: Wicked men may now conduct themselves as wickedly as they please, but they shall at length feel what it is to make war against heaven. The pronoun I is also emphatical, by which God signifies that he is so far exalted above the men of this world, that the whole mass of them could not possibly obscure his glory in the least degree. As often, then, as the power of man appears formidable to us, let us remember how much it is transcended by the power of God. In these words there is set before us the unchangeable and eternal purpose of God effectually to defend, even to the end, the kingdom of his Son, of which he is the founder; and this may well support our faith amidst the troublous storms of the world. Whatever plots, therefore, men may form against it, let this one consideration be sufficient to satisfy us, that they cannot render ineffectual the anointing of God. Mention is here made of mount Sion in express terms, not because David was first anointed thereon but because at length, in God’s own time, the truth of the prophecy was manifested and actually established by the solemn rite of his consecration. And although David in these words had a regard to the promise of God, and recalled the attention of himself and others to it, yet, at the same time, he meant to signify that his own reign is holy and inseparably connected with the temple of God. But this applies more appropriately to the kingdom of Christ, which we know to be both spiritual and joined to the priesthood, and this is the principal part of the worship of God.