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young one that cometh out from between her feet, and toward

her children which she shall bear: for she shall eat them for “ want of all things secretly in the siege and straitness, wherewith

shall distress thee in thy gates. If thou wilt not “ observe to do all the words of this law, that are written in this “ Book, that thou mayest fear this glorious and fearful name, 'The Lord thy God', then the Lord will make thy plagues wonderful, " and the plagues of thy, seed, even great plagues, and of long “ continuance, and sore sicknesses, and of long continuance: “ moreover, he will bring upon thee all the diseases of Egypt, “ which thou wast afraid of, and they shall cleave unto thee. Also every sickness, and every plague, which is not written in “ the book of this law, them will the Lord bring upon thee, until “ thou art destroyed. And ye shall be left few in number, “ whereas ye were as the stars of heaven for multitude, because " thou wouldest not obey the voice of the Lord thy God. And “it shall come to pass, that as the Lord rejoiced over you to do

you good, and to multiply you; so the Lord will rejoice over

you to destroy you, and to bring you to nought ; and ye shall “ be plucked from off the land whither thou goest to possess it. “ And the Lord shall scatter thee among all people, from the

one end of the earth even unto the other; and there shalt thou

serve other gods, which neither thou nor thy fathers have “ known, even wood and stone.—And among these nations shalt “ thou find no ease, neither shall the sole of thy foot have rest, “ but the Lord shall give thee there a trembling heart, and failing

eyes and sorrow of mind : and thy life shall hang in doubt “ before thee, and thou shalt fear day and night, and shalt have

none assurance of thy life. In the morning thou shalt say, 666 would God it were even.' And at even thou shalt say, 6. would God it were morning :' for the fear of thy heart “ wherewith thou shalt fear, and for the sight of thine eyes 66 which thou shalt see. And the Lord shall bring thee into

Egypt again with ships, by the way whereof I spake unto thee, " Thou shalt see it no more again,' and there ye shall be sold “ unto your enemies for bondmen and bondwomen, and no man “ shall buy you." Deut. xxviii. 15. 49–68 *.


* This prophetic denunciation perhaps referred in part only to the destruction of Jerusalem by the Romans, and in part to other visitations. The passage for instance of their serving other gods, even wood and stone, if not figurative, may refer to some earlier period of their history : but the particulars, in general, correspond so accurately with the details in Josephus of the siege and destruction of Jerusalem by the Romans, and with the subsequent state of the Jews, that it is difficult to believe that those events were not contemplated when these denunciations were made.-Bishop Newton's seventh Dissertation enters very fully into the subject.





No. XII.

Shewing David to be the Line through which Christ should come :

pointing out the Relation he should bear to God-treating his Kingdom and God's Kingdom as the same, and promising its everlasting Continuance.

No. 12. The word of God came to Nathan, saying, “Go and tell David my servant, Thus saith the Lord of Hosts—I tell thee that the Lord will build thee a house : and it shall come to pass, when thy days be expired, that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons: and I will establish his kingdom. He shall build me a house, and I will stablish his throne for ever. I will be his father, and he shall be my son, and I will not

O" He shall build,” &c. The house Christ has built is the Christian Church.

b “ His Father." As one of the proofs that Christ was made better than the angels, this passage is referred to Heb. i. 5, “ for unto which of the angels said he at any time, “I will be "' to him a Father, and he shall be to me a son.

take my mercy away from him as I took it from him that was before thee : but I will settle him in my house and in my kingdom for ever: and his throne shall be established for evermore.” 1 Chron. xvii. 3, 4. 10, 11, 12, 13, 14.


Psalm ii.-Upon the Opposition Christ should meet with, and the

Scorn with which God should treat it : of God's establishing Christ as his (God's ) King, of the Relation Christ should bear to God, the extent of his Dominion, and the Vengeance he should take.

thou art my

No. 13. Why do the heathen so furiously rage together, and why do the people imagine a vain thing? The kings of the earth stand up, and the rulers take counsel against the Lord, and against his anointed ; " Let

us break their bonds asunder, and cast away their 66 cords from us." He that dwelleth in Heaven shall laugh them to scorn, the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure, “Yet have I set my

king, upon my holy hill of Sion.” I will preach the Law whereof the Lord hath said unto me, “Son: this day have I begotten thee. Desire of me, “and I will give thee the Heathen for thine inheritance, " and the utmost parts of the earth for thy possession. « Thou shalt bruise them with a rod of iron, and break “them in pieces like a potter's vessel.” Be wise now therefore, O ye kings, be learned ye that are judges of the earth. Serve the Lord in fear, and rejoice unto him with reverence. Kiss the Son, lest he be angry, and so ye perish from the right way: if his wrath be kindled, yea, but a little, blessed are all they that put their trust in him. Ps. ii. 1-12 d.

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“ Him that was before thee,” i. e. “ Saul.” & The prophetic character of this Psalm, and its application to our Saviour, seem clearly established by Acts iv. 25., &c.

No. XIV.

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Psalm xvi.--Intimating Christ's Trust in God, the Persons to

whom his Blessings should be given, and the Nature of those Blessings, his Resurrection and Exaltation.

No. 14. Preserve me, O God, for in thee have I put my trust. O my soul, thou hast said unto the Lord, thou art my God: my goods are nothing unto thee. All my delight is upon the saints that are in the earth, and upon such as excel in virtue. But they that run after another Acts xiji. 33. Heb. i. 5. and Heb. v. 5. When Peter and John reported to the Christian converts what the Jewish council had said unto them, forbidding them to speak or teach in the name of Jesus, the converts lifted up their voices to God with one accord, and said, “ Lord, thou art God, which hast made heaven “ and earth and the sea, and all that in them is, who by the “ mouth of thy servant David hast said, Why did the heathen

rage, and the people imagine vain things : the kings of the " . earth stood up, and the rulers were gathered together against "" the Lord, and against his Christ: 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, to do whatsoever thy hand and thy 6 council determined before to be done.'' Acts iv. 25-28. Part of St. Paul's discourse in the Synagogue at Antioch was, “ We declare unto you glad tidings, how that the Promise which

was made unto the fathers, God hath fulfilled the same unto

us their children, in that he hath raised up Jesus again,” as it is also written in the 2nd Psalm, “ Thou art my Son, this day have I begotten thee.Acts xiii. 32, 33. In Heb. i. 5. as a proof of Christ's superiority over the angels, this question is put, “ unto which of the angels said he at any time, Son, this day have I begotten thee.'And in Heb. v. 5. it is said, “ Christ glorified not himself to be made a High Priest, “ but he that said unto him, Thou art my Son, this day have I

begotten thee.'" And if this passage were addressed prophetically to Christ, the prophetic character and the application of the whole Psalm is established.


Thou art my

god, shall have great trouble : their drink offerings of blood will I not offer, neither make mention of their names within my lips. The Lord himself is the portion of mine inheritance and of my cup: thou shalt maintain my lot. The lot is fallen unto me in a fair ground : yea, I have a goodly heritage. I will thank the Lord for giving me warning: my reins also chasten me in the night season. I have set God always before me; for he is on my right hand, therefore I shall not fall. Wherefore my heart was glad, and my glory rejoiced: my flesh also shall rest in hope. For why, thou shalt not leave my soul in hell: neither shalt thou suffer thine holy one to see corruption. Thou shalt shew me the path of life: in thy presence is the fulness of joy: and at thy right hand there is pleasure for evermore. Psalm xvi. 1-12 e.

e The evidence as to the character and application of this Psalm seems complete. In St. Peter's spirited address, immediately after the Gift of Tongues, he says, " him (Jesus) God “ hath raised up, having loosed the pains of death, because it

was not possible that he should be holden of it; for David " speaketh concerning him, 'I foresaw the Lord always before "my face, for he is on my right hand, that I should not be « « moved. Therefore did my heart rejoice, and my longue was

glad-moreover also my flesh shall rest in hope : Because " thou wilt not leave my soul in hell, neither wilt thou suffer " thine holy one to see corruption.

Thou shalt make known " to me the ways of life, thou shalt make me full of joy with

thy countenance.' “ Men and brethren, let me freely

speak unto you of the Patriarch David, that he is both dead “ and buried, and his sepulchre is with us unto this day. There“ fore being a Prophet, and knowing that God had sworn with

an oath to him, that of the fruit of his loins, according to the “ flesh, he would raise up Christ to sit on his throne, he seeing " this before, spake of the Resurrection of Christ, that His soul

was not left in Hell, neither His flesh did see corruption.” Acts ii. 24–31. St. Paul, in his discourse in the Synagogue at Antioch, says, “ As concerning that he (God) raised him

(Jesus) from the dead, now no more to return to corruption,


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