ven and on earth was to be given. _The anointed of the God of
Jacob_--Such is David, not only as an individual, but also as the
representative of his race; compare Ps. xviii. 51. He is pre-eminently
the anointed, the Christ of God.---[Hebrew: zmir] plur. [Hebrew:
zmirit] signifies, according to derivation and usage, not _song_ or
_hymn_ in general, but the hymn in the higher strain, the skilful,
solemn song of praise; compare my commentary on Song of Sol. ii. 12.
David's Psalms are called [Hebrew: zmirvt] of Israel, because he sang
them as the organ of the congregation, and because they were appointed
to be used in public worship; compare Comment, on Psalms, vol. iii. p.
vi. _Sweet in Psalms of Israel_ here finds its place only on the
supposition that David, in his Psalms, spoke in the Spirit, Matt. xxii.
41-46; compare Commentary on Psalms, vol. iii. p. vii. viii. The most
distinguished excellence in poetry which is [Pg 155] merely human
cannot form a foundation for the assertion in ver. 2. But if, on the
other hand, David be an often times tried organ of the Spirit for the
Church, it cannot surprise us that in ver. 2 he even declares that, in
the Spirit, he there foretells the future. Thus the [Hebrew: naM] in
our verse also has a good foundation.

Ver. 2. "_The Spirit of the Lord spake to me, and His word is upon my
tongue._"

That [Hebrew: dbr] refers to the communication which David promulgates
in the sequel, and not to other revelations which he had formerly
received, appears from its relation to the [Hebrew: naM] in ver. 1. We
should lose the new revelation announced in ver. 1, if ver. 2, and,
hence, ver. 3 also--for the [Hebrew: amr] there evidently resumes the
[Hebrew: dbr]--refer to divine revelations which David, or, as
_Thenius_ supposes, even some other person, had formerly
received.--[Hebrew: bi] is not "through me," for in that case the
Participle would have been used instead of the Preterite; nor "in me,"
for that is contradicted by the parallel passages in which [Hebrew:
dbr] occurs with [Hebrew: b]; but "into me," which is stronger than "to
me," and marks the deeply penetrating power of the revelation by the
Spirit; compare remarks on Hosea i. 2. Such being the case, the
Preterite is quite in its proper place; for the inward revelation, the
[Hebrew: naM ihvh] precedes the communication--the [Hebrew: naM dvd].
(On the whole verse, 1 Pet. i. 11, 2 Pet. i. 21, are to be compared.)

Ver. 3. "_The God of