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30. The way of God is perfect. The phrase, The way of God, is not here taken for his revealed will, but for his method of dealing towards his people. The meaning, therefore, is, that God never disappoints or deceives his servants, nor forsakes them in the time of need, (as may be the case with men who do not aid their dependants, except in so far as it contributes to their own particular advantage,) but faithfully defends and maintains those whom he has once taken under his protection. But we will never have any nearness to God, unless he first come near to us by his word; and, for this reason, David, after having asserted that God aids his people in good earnest, adds, at the same time, that his word is purified. Let us, therefore, rest assured that God will actually show himself upright towards us, seeing he has promised to be the guardian and protector of our welfare, and his promise is certain and infallible truth. That by the word we are not here to understand the commandments, but the promises of God, is easily gathered from the following clause, where it is said, He is a shield to all those who trust in him It seems, indeed, a common commendation to say, that the word of God is pure, and without any mixture of fraud and deceit, like silver which is well refined and purified from all its dross. But our unbelief is the cause why God, so to speak, is constrained to use such a similitude, for the purpose of commending and leading us to form exalted conceptions of the steadfastness and certainty of his promises; for whenever the issue does not answer our expectation, there is nothing to which we are naturally more prone than forthwith to begin to entertain unhallowed and distrustful thoughts of the word of God. For a farther explanation of these words, we would refer our readers to our remarks on Psalm 12:6.

31. For who is God besides Jehovah? David here, deriding the foolish inventions of men, who, according to their own fancy, make for themselves tutelary gods, ⁴²⁶⁴²⁶     “Qui se forgent a leur fantasie des dieux qui soyent leurs protecteurs et patrons.” — Fr. “Who, according to their own fancy, make for themselves gods to be their protectors and patrons.” confirms what I have said before, that he never undertook any thing but by the authority and command of God. If he had passed beyond the limits of his calling, he could not with such confidence have said that God was on his side. Besides, although in these words he opposes to the true God all the false gods invented by men, his purpose, at the same time, is to overthrow all the vain hopes in which the world is wrapped up, and by which it is carried about, and prevented from resting in God. The question which David here treats of is not the bare title and name of God, but he declares that whatever assistance we need we should seek it from God, and from no other quarter, because he alone is endued with power: Who is strong except our God? We should, however, attend to the design of David, which I have first adverted to, namely, that, by confidently representing God as opposed to all his enemies, and as the leader, under whose standard he had valiantly fought against them, he means to affirm that he had attempted nothing according to his own fancy, or with an evil and condemning conscience.

32. It is God who hath girded. This is a metaphor taken either from the belt or girdle of a warrior, or from the reins, in which the Scripture sometimes places a man’s vigor or strength. It is, therefore, as if he had said, I, who would otherwise have been feeble and effeminate, have been made strong and courageous by the power of God. He afterwards speaks of the success itself with which God had favored him; for it would not be enough for persons to have prompt and active courage, nor even to excel in strength, if their undertakings were not at the same time crowned with a prosperous issue. Irreligious men imagine that this proceeds from their own prudence, or from fortune; but David ascribes it to God alone: It is God who hath made my way perfect. The word way is here to be understood of the course of our actions, and the language implies, that whatever David undertook, God, by his blessing, directed it to a successful issue.

David, having taken many strongholds which, on account of their steep and difficult access, were believed to be impregnable, extols the grace of God in this particular. When he says that God had given him feet like hinds’ feet, he means that he had given him unusual swiftness, and such as does not naturally belong to men. The sense, therefore, is, that he had been aided by God in an extraordinary manner, so that like a roe he climbed with amazing speed over inaccessible rocks. He calls the strongholds, which, as conqueror, he had obtained by right of war, his high places; for he could justly boast that he took possession of nothing which belonged to another man, inasmuch as he knew that he had been called to occupy these fortresses by God. When he says that his hands had been taught and framed to war, he confesses that he had not acquired his dexterity in fighting by his own skill, nor by exercise and experience, but had obtained it as a gift through the singular goodness of God. It is true in general, that strength and skill in war proceed only from a secret virtue communicated by God; but David immediately after shows that he had been furnished with greater strength for carrying on his wars than what men commonly possess, inasmuch as his arms were sufficiently strong to break even bows of brass in pieces True, he had by nature a vigorous and powerful bodily frame; but the Scripture describes him as a man of low stature, and the similitude itself which he here uses implies something surpassing the natural strength of man. In the following verse, he declares that it was by the grace of God alone that he had escaped, and been kept in perfect safety: Thou hast also given me the shield of thy salvation. By the phrase, the shield of God’s salvation, he intimates, that if God had not wonderfully preserved him, he would have been exposed unprotected to many deadly wounds; and thus God’s shield of salvation is tacitly opposed to all the coverings and armor with which he had been provided. He again ascribes his safety to the free goodness of God as its cause, which he says had increased him, or more and more carried him forward in the path of honor and success; for, by the word increase, he means a continuation and an unintermitted and ever growing augmentation of the tokens of the divine favor towards him.

By the enlargement of his steps, he intimates that God had opened up to him an even and an accommodating pathway through places to which there was before no means of access; for there is in the words an implied contrast between a large and spacious place and a narrow spot, out of which a person cannot move his foot. The meaning is, that when David was reduced to the greatest distress, and saw no way of escape, God had graciously brought him out of his straits and difficulties. This is a lesson which may be highly useful for correcting our distrust. Unless we see before us a beautiful and pleasant plain, in which the flesh may freely enjoy itself, we tremble as if the earth would sink under our feet. Let us, therefore, remember, that the office of enlarging our ways and making them level belongs to God, and is here justly ascribed to him. In short, the Psalmist subjoins the effect of this instance of the grace of God towards him, namely, that his feet had not staggered or slipped; in other words, no resistance, adversity, or calamity, which had befallen him, had been able to deprive him of courage or cast him into despair.

The point on which David insists so much is, that of showing from the effect or issue, that all his victories were to be traced to the favor of God; and from this it follows that his cause was good and just. God, no doubt, sometimes grants successes even to the ungodly and wicked; but he at length shows by the issue, that he was all the while opposed to them and their enemy. It is his servants alone who experience such tokens of his favor as he shewed towards David, and he intends by these to testify that they are approved and accepted by him. We are apt to think that David here speaks too much after the manner of a soldier, in declaring that he will not cease from the work of slaughter until he has destroyed all his enemies; or rather that he has forgotten the gentleness and meekness which ought to shine in all true believers, and in which they should resemble their heavenly Father; but as he attempted nothing without the command of God, and as his affections were governed and regulated by the Holy Spirit, we may be assured that these are not the words of a man who was cruel, and who took pleasure in shedding blood, but of a man who faithfully executed the judgment which God had committed to him. And, indeed, we know that he was so distinguished for gentleness of disposition as to abhor the shedding of even a single drop of blood, except in so far as duty and the necessity of his office required. We must, therefore, take into consideration David’s vocation, and also his pure zeal, which was free from all perturbation of the flesh. Moreover, it should be particularly attended to that the Psalmist here calls those his enemies whose indomitable and infatuated obstinacy merited and called forth such vengeance from God. As he represented the person of Christ, he inflicted the punishment of death only on those who were so inflexible that they could not be reduced to order by the exercise of a mild and humane authority; and this of itself shows, that there was nothing in which he more delighted than to pardon those who repented and reformed themselves. He thus resembled Christ, who gently allures all men to repentance, but breaks in pieces, with his iron rod, those who obstinately resist him to the last. The sum of these verses is, that David, as he fought under the authority of God, being chosen king by him, and engaging in no undertaking without his warrant, was assisted by him, and rendered invincible against the assaults of all his enemies, and enabled even to discomfit vast and very powerful armies. Farther, let us remember, that under this type there is shadowed forth the invincible character and condition of the kingdom of Christ, who, trusting to, and sustained by, the power of God, overthrows and destroys his enemies, — who, in every encounter, uniformly comes off victorious, — and who continues king in spite of all the resistance which the world makes to his authority and power. And as the victories secured to him involve a security of similar victories to us, it follows that there is here promised us an impregnable defense against all the efforts of Satan, all the machinations of sin, and all the temptations of the flesh. Although, therefore, Christ can only obtain a tranquil kingdom by fighting, let us not on that account be troubled, but let it be enough to satisfy us, that the hand of God is always ready to be stretched forth for its preservation. David was, for a time, a fugitive, so that it was with difficulty he could save his life, by taking shelter in the dens of wild beasts; but God, at length, made his enemies turn their backs, and not only put them to flight, but also delivered them over to him, that he might pursue and utterly discomfit them. In like manner, our enemies for a time may be, as it were, just ready to put the knife to our throat ⁴³¹⁴³¹     “Comme tous prests a nous mettre le cousteau sur la gorge.” — Fr. to destroy us, but God, at length, will make them not only to flee before us, but also to perish in our presence, as they deserve. At the same time, let us remember what kind of warfare it is to which God is calling us, against what kind of persons he will have us to contend, and with what armor he furnishes us, that it may suffice us to have the devil, the flesh, and sin overthrown and placed under our feet by his spiritual power. With respect to those to whom he has given the power of the sword, he will also defend them, and not suffer them to be unrighteously opposed, provided they reign under Christ, and acknowledge him as their head. As to the words, interpreters almost unanimously render the beginning of the 40th verse, My enemies have turned the back, a phrase of the same import as, They have been put to flight; but as the Hebrew word ערף, oreph, properly signifies the head or neck, we may very suitably view the words as meaning that God gave David the neck of his enemies, inasmuch as he delivered them into his hands to be slain.

41. They shall cry, etc. The change of the tense in the verb from the past to the future does not break the continuity of the narration; and, therefore, the words should be explained thus: Although they cried to God, yet their prayers were rejected by him. He pursues the same subject which it was his object to illustrate before, namely, that it was at length manifest from the issue that his enemies falsely boasted of having the support and countenance of God, who showed that he had turned away from them. It is true, that when their affairs continued to go on prosperously, they sometimes received such applause and commendation, that it was commonly believed that God was favorable to them, while, at the same time he seemed to be opposed to David, who although he cried night and day to him, found it of no avail. But after God had sufficiently tried the patience of his servant, he cast them down, and disappointed them of their vain hope; yea, rather he would not deign to hear their prayers. We now perceive the design of David in these words. As the ungodly had long wickedly abused the name of God, by pretending that he favored their unjust proceedings, the Psalmist derides their vain boasting, in which they were completely disappointed. It is to be observed, that he here speaks of hypocrites, who never call upon God in sincerity and truth. For this promise shall never fail,

“The Lord is nigh unto all them that call upon him, to all that call upon him in truth,” (Psalm 145:18.)

David does not, therefore, say that his enemies were repulsed when they had recourse to God with sincere affection of heart, but only when, with their accustomed effrontery, they thought that God was, so to speak, bound to conduct and advance their wicked enterprises. When the ungodly, in the extremity of their distress, pour forth prayers, and when, cast down with fear, and trembling with the dread of impending evils, they show an appearance of humility, they, notwithstanding, do not change their purpose so as truly to repent and amend the evil of their ways. Besides, instead of being influenced by faith, they are actuated by presumption and hardness of heart, or they pour forth their complaints in doubt, rather for the purpose of murmuring against God, than of familiarly and confidently placing their trust in him. from this passage we may gather a profitable warning, namely, that all who treat the afflicted poor with cruel mockery, and who proudly thrust back those who come to them as humble suppliants, will experience that God is deaf to their prayers. We are farther taught by the following verse, that after God has cast off the ungodly, he leaves them to be treated with every kind of indignity, and gives them up to be trampled under foot, as the mire of the streets. He not only declares, that when the proud and the cruel cry to him in their affliction, he will shut his ears against their cry; but he also threatens, that, in the course of his retributive providence, they shall be treated in the same manner in which they treat others.

43. Thou shalt deliver me from the contentions of the people. David states, in a few words, that he had experienced the assistance of God in all variety of ways. He was in great danger from the tumults which sometimes arose among his own subjects, if God had not wonderfully allayed them, and subdued the fierceness of the people. It also happened, contrary to the general expectation, that David, as is stated in the second clause of the verse, was victorious far and wide, and overthrew the neighboring nations who had a little before discomfited all Israel by their forces. It was an astonishing renovation of things, when he not only suddenly restored to their former estate the people of Israel, who had been greatly reduced by defeat and slaughter, but also made his tributaries the neighboring nations, with whom before, on account of their hostility to the nation of Israel, it was impossible to live in peace. It would have been much to see the kingdom, after having sustained so grievous a calamity, still surviving, and after having again collected strength recovering its former state; but God, contrary to all expectation, conferred upon the people of Israel more than this; he enabled them even to subdue those who before had been their conquerors. David makes mention of both these; he tells us, in the first place, that when the people rose up in tumult against him, it was none other but God who stilled these commotions which took place within the kingdom; and, in the second place, that it was under the authority, and by the conduct and power of God, that powerful nations were subjected to him, and that the limits of the kingdom, which, in the time of Saul, had been weak and half broken, were greatly enlarged. Hence it is evident that David was assisted by God, not less with respect to his domestic affairs, that is to say, within his own kingdom, than against foreign enemies. As the kingdom of David was a type under which the Holy Spirit intended to shadow forth to us the kingdom of Christ, let us remember that, both in erecting and preserving it, it is necessary for God not only to stretch forth his arm and fight against avowed enemies, who from without rise up against him, but also to repress the tumults and strifes which may take place within the Church. This was clearly shown in the person of Christ from the beginning. In the first place, he met with much opposition from the infatuated obstinacy of those of his own nation. In the next place, the experience of all ages shows that the dissensions and strifes with which hypocrites rend and mangle the Church, are not less hurtful in undermining the kingdom of Christ, (if God do not interpose his hand to prevent their injurious effects,) than the violent efforts of his enemies. Accordingly God, to advance and maintain the kingdom of his own Son, not only overthrows before him external enemies, but also delivers him from domestic contentions; that is to say, from those within his kingdom, which is the Church. ⁴³⁶⁴³⁶     “C’est a dire au dedans de son royaume qui est l’Eglise.” — Fr. In the song in 2nd Samuel, instead of these words, Thou hast made me the head of the nations, the word employed is תשמרני, tishmereni, which signifies to keep or guard, and is therefore to be understood in this sense, that David will be securely, and for a long time, maintained in possession of the kingdom. He knew how difficult it is to keep under discipline and subjection those who have not been accustomed to the yoke; and, accordingly, nothing is of more frequent occurrence than for kingdoms which have been lately acquired by conquest to be shaken with fresh commotions. But David, in the song in Samuel, declares that God, having elevated him to such a high degree of power as to make him the head of the nations, will also maintain him in the possession of the sovereignty he had been pleased to confer upon him.

A people whom I have not known shall serve me. The whole of this passage strongly confirms what I have just now touched upon, that the statements here made are not to be restricted to the person of David, but contain a prophecy respecting the kingdom of Christ which was to come. David, it is true, might have boasted that nations, with whose manners and dispositions he was only very imperfectly acquainted, were subject to him; but it is nevertheless certain, that none of the nations which he conquered were altogether unknown to him, nor removed at so great a distance as to render it difficult for him to acquire some knowledge of them. The conquests of David, therefore, and the submission of the people to him, were only an obscure figure in which God has exhibited to us some faint representation of the boundless dominion of his own Son, whose kingdom extends

“from the rising of the sun, even unto the going down of the same,”
(Malachi 1:11,)

and comprehends the whole world.

44. At the simple fame of my name they shall obey me. This is of the same import with the last clause of the preceding verse. Although David, by his victories, had acquired such reputation and renown, that many laid down their arms and came voluntarily to surrender themselves to him; yet, as they also had been subdued through the dread of the power of his arms, which they saw their neighbors had experienced to their smart, it cannot be said, properly speaking, that at the simple fame of the name of David they submitted themselves to him. This applies more truly to the person of Christ, who, by means of his word, subdues the world to himself, and, at the simple hearing of his name, makes those obedient to him who before had been rebels against him. As David was intended to be a type of Christ, God subjected to his authority distant nations, and such as before had been unknown to Israel in so far as familiar intercourse was concerned. But that was only a prelude, and, as it were, preparatory to the dominion promised to Christ, the boundaries of which must be extended to the uttermost ends of the earth. In like manner, David had acquired to himself so great a name by arms and warlike prowess, that many of his enemies, subdued by fear, submitted themselves to him. And in this God exhibited a type of the conquest which Christ would make of the Gentiles, who, by the preaching of the Gospel alone, were subdued, and brought voluntarily to submit to his dominion; for the obedience of faith in which the dominion of Christ is founded “cometh by hearing,” (Romans 10:17.)

The children of strangers shall lie to me. Here there is described what commonly happens in new dominions acquired by conquest, namely, that those who have been vanquished pay homage with great reverence to their conqueror; but it is by a reigned and forced humility. They obey in a slavish manner, and not willingly or cheerfully. This is evidently the sense. Some interpreters, indeed, give a different explanation of the word lie, viewing David as meaning by it that his enemies had either been disappointed in their expectation, or that, in order to escape the punishment which they were afraid he might inflict upon them, they had lied in declaring that they had never devised any thing hostile against him; but it appears to me, that this does not sufficiently express what David intended. In my opinion, therefore, the words to lie are here to be understood generally as in other places, for to be humbled after a slavish manner. The Hebrew word כהש, cachash, here used, which signifies to lie, is sometimes to be understood metaphorically for to be humbled, to submit to, to take upon one’s self the yoke of subjection; ⁴³⁷⁴³⁷     The Syriac version reads, “They shall submit themselves to me;” meaning a forced, and so a feigned and hypocritical subjection. but still in a feigned and servile manner. Those whom he terms the children of the stranger, or of strangers, are the nations who did not belong to the people of Israel, but who, previous to their being conquered by him, formed a distinct and an independent community by themselves. This also we see fulfilled in Christ, to whom many come with apparent humility; not, however, with true affection, but with a double and false heart, whom, on that account, the Holy Spirit fitly terms strangers. They are, indeed, mingled among the chosen people, but they are not united to the same body with them by a true faith, and, therefore, ought not to be accounted children of the Church. It is very true that all the Gentiles, when in the beginning they were called into the Church, were strangers; but when they began to entertain new feelings and new affections towards Christ, they who before were “strangers and foreigners” became

“fellow-citizens with the saints, and of the household of God,” (Ephesians 2:19.)

What is added immediately after, (verse 45,) the children of strangers shall fade away; they shall tremble ⁴³⁸⁴³⁸     The Hebrew word חרג, charag, signifies both to be moved and to tremble, and combining both ideas, to move fearfully. The last appears to be the view which Calvin attaches to the word. “Fear shall cause them to be afraid, and come forth of their secret holes and holds, to seek pardon.” — Note, Bassandyne’s Bible. Walford reads,
   “The sons of the stranger lose their strength;
Through alarm they quit their strongholds.
   Street reads,
   “Foreign nations are confounded,
and they shudder within their fortresses.” from within their places of concealment, serves to place, in a still more striking light, the great fame and formidable name which we have said David had acquired. It is no ordinary sign of reverence when those who are protected in hiding-places, and shut up within steep fortifications, are so stricken with terror as to come forth of their own accord and surrender themselves. As fear made the enemies of David to come forth from their places of concealment, to meet him with submission, so the Gospel strikes the unbelieving with such fear, as compels them to yield obedience to Christ. Such is the power of prophecy, that is to say, the preaching of the word, as Paul testifies in 1 Corinthians 14:24, that, convincing the consciences of men, and making manifest the secrets of their hearts, it causes those who before were rebels to prostrate themselves with fear, and to give glory to God.

46. Let Jehovah live. If it is thought proper to adopt this reading, which is in the optative mood expressing a wish that God might live, the manner of expression may seem somewhat strange; but it may be alleged in defense of it, that it is a metaphor borrowed from the custom of men, who not only use this manner of speaking when they wish well to any one, but likewise utter it with loud and applauding acclamation, when they intend to receive their princes with due honor. According to this view, it would be an expression in which praise is ascribed to God, and suitable for a triumphal song. ⁴⁴¹⁴⁴¹     “Ainsi ce seroit un mot tendant a lour Dieu et convenable a un cantique de triomphe.” — Fr. It may, however, be very properly considered as a simple affirmation, in which David declares that God lives, in other words, that he is endued with sovereign power. Farther, the life which David attributes to God is not to be restricted to the being or essence of God, but is rather to be understood of the evidence of it deducible from his works, which manifest to us that he liveth. Whenever he withdraws the working of his power from before our eyes, the sense and cognisance of the truth, “God liveth,” also evanishes from our minds. He is, therefore, said to live, inasmuch as he shows, by evident proofs of his power, that it is he who preserves and upholds the world. And as David had known, by experience, this life of God, he celebrates it with praises and thanksgiving. If we read the first clause in the present tense, The Lord liveth, the copula and, which follows, has the force of an inference; and, accordingly, the words should be resolved thus:— Jehovah liveth, and, therefore, blessed be my strength The epithet, My strength, and the other which occurs in verse 48th, My deliverer, confirm what I have already stated, that God does not simply live in himself, and in his secret place, but displays his vital energy in the government of the whole world. The Hebrew word, צורי, tsuri, which we have translated my strength, is here to be understood in a transitive sense for Him who bestows strength.

47. The God who giveth me vengeance. The Psalmist again attributes to God the victories which he had obtained. As he could never have expected to obtain them unless he had been confident that he would receive the aid of God, so now he acknowledges God to be the sole author of them. That he may not seem carelessly to bestow upon him, as it were, in passing, only a small sprinkling of the praise of his victories, he repeats, in express terms, that he had nothing but what God had given him. In the first place, he acknowledges that power was given him from above, to enable him to inflict on his enemies the punishment which they deserved. It may seem at first sight strange that God should arm his own people to execute vengeance; but as I have previously shown you, we ought always to remember David’s vocation. He was not a private person, but being endued with royal power and authority, the judgment which he executed was enjoined upon him by God. If a man, upon receiving injury, breaks forth to avenge himself, he usurps the office of God; and, therefore, it is rash and impious for private individuals to retaliate the injuries which have been inflicted upon them. With respect to kings and magistrates, God, who declares that vengeance belongeth to him, in arming them with the sword, constitutes them the ministers and executioners of his vengeance. David, therefore, has put the word vengeance for the just punishments which it was lawful for him to inflict by the commandment of God, provided he was led under the influence of a zeal duly regulated by the Holy Spirit, and not under the influence of the impetuosity of the flesh. Unless this moderation is exemplified in performing the duties of their calling, it is in vain for kings to boast that God has committed to them the charge of taking vengeance; seeing it is not less unwarrantable for a man to abuse, according to his own fancy and the lust of the flesh, the sword which he is allowed to use, than to seize it without the command of God. The Church militant, which is under the standard of Christ, has no permission to execute vengeance, except against those who obstinately refuse to be reclaimed. We are commanded to endeavor to overcome our enemies by doing them good, and to pray for their salvation. It becomes us, therefore, at the same time, to desire that they may be brought to repentance, and to a right state of mind, until it appear beyond all doubt that they are irrecoverably and hopelessly depraved. In the meantime, in regard to vengeance, it must be left to God, that we may not be carried headlong to execute it before the time. David next concludes, from the perils and distresses in which he had been involved, that if he had not been preserved by the hand of God, he could not in any other way have escaped in safety: My deliverer from my enemies; yea, thou hast lifted me up from those who had risen up against me. The sense in which we are to understand the lifting up of which he speaks is, that he was wonderfully raised up above the power and malice of his enemies that he might not sink under their violence, and that they might not be victorious over him.

49. Therefore will I praise thee, O Jehovah! In this verse he teaches us that the blessings God had conferred upon him, of which he had spoken, are worthy of being celebrated with extraordinary and unusual praises, that the fame of them might reach even the heathen. There is in the words an implied contrast between the ordinary worship of God which the faithful were then accustomed to perform in the temple, and this thanksgiving of which David speaks, which could not be confined within so narrow limits. The meaning, therefore, is, O Lord, I will not only give thee thanks in the assembly of thy people, according to the ritual which thou hast appointed in thy law, but thy praises shall extend to a greater distance, even as thy grace towards me is worthy of being recounted through the whole world. Moreover, from these words we conclude that this passage contains a prophecy concerning the kingdom of Christ, which was to come. Unless the heathen had been allured into the fellowship of the chosen people, and united into one body with them, to praise God among them would have been to sing his praises among the deaf, which would have been foolish work and lost labor. Accordingly, Paul very properly and suitably proves from this text, that the calling of the Gentiles was not a thing which happened by chance, or at a venture, (Romans 15:9.) We shall afterwards see in many places that the Church is appointed to be the sacred dwelling-place for showing forth the praises of God. And, therefore, the name of God could not have been rightly and profitably celebrated elsewhere than in Judea, until the ears of the Gentiles were opened, which was done when God adopted them, and called them to himself by the gospel.

50. He worketh great deliverances, etc This concluding verse clearly shows why God had exercised such goodness and liberality towards David, namely, because he had anointed him to be king. By calling himself God’s king, David testifies that he had not rashly rushed into that office, nor was thrust into it by conspiracies and wicked intrigues, but, on the contrary, reigned by lawful right, inasmuch as it was the will of God that he should be king. This he proves by the ceremony of anointing; for God, in anointing him by the hand of Samuel, had asserted his right to reign not less than if he had visibly stretched forth his hand from heaven to place and establish him on the royal throne. This election, he says, was confirmed by a continued series of great deliverances; and from this it follows, that all who enter on any course without having the call of God, are chargeable with avowedly making war against him. At the same time, he attributes these deliverances to the goodness of God as their cause, to teach us, that that kingdom was founded purely and simply upon the good pleasure of God. Farther, from the concluding sentence of the psalm, it appears, as I have said before, that David does not here so much recount by way of history the singular and varied instances of the grace of God which he had personally experienced, as predict the everlasting duration of his kingdom. And it is to be observed, that by the word seed we are not to understand all his descendants indiscriminately; but we are to consider it as particularly referring to that successor of David of whom God had spoken in 2 Samuel 7:12, promising that he would be a father to him. As it had been predicted that his kingdom would continue as long as the sun and the moon should shine in the heavens, the prophecy must necessarily be viewed as descending to him who was to be king not for a time, but for ever. David, therefore, commends his seed to us, as honored by that remarkable promise, which fully applies neither to Solomon nor to any other of his successors, but to the only begotten Son of God; as the apostle, in his Epistle to the Hebrews, (Hebrews 1:4,) teaches us, that this is a dignity in which he excels the angels. In conclusion, we shall then only duly profit in the study of this psalm, when we are led by the contemplation of the shadow and type to him who is the substance.