prophetic delineation, comprehending the intermediate state-Messiah's combats-triumph, and subsequent glory. Then it is that a nobler series of things arises, and a subject comes forward to the view which meets the stile, and is every way adequate and sublime. This psalm opens with asserting the supreme dominion of Jehovah over all things, founded in the right of creation. It then sets forth Jehovah's peculiar place of abode, in order to exhibit the dignity of man, and that of all the creatures which earth contains, he only is the object of a particular selection; he only is destined for a superior abode, expressed under the figure of the earthly Zion, who shall ascend." It is evident that the qualifications here required, for ascending the hill of Zion, point to a state, and imply a degree of purity, to which the Zion at Jerusalem, and the general state of the Jewish church, could at no period of their history come up to. Of the many thousands who repaired to Jerusalem thrice a year to worship, had such a criterion as is here expressed been applied to the character, the top of Zion would have quickly been deserted; not a single worshipper would have been left, for " in many things we all offend." This would have been to mix the spirit and perfection of the heavenly, with the imperfections and typical nature of the earthly Zion. For then 6 the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctified to the purifying of the flesh, but now, ascent to the heavenly Zion, must be in consequence of having through the blood of Christ, the conscience purged from dead works to serve the living God." To stand in his holy place, implies a conscious boldness, a submitting to the strictest scrutiny in the person who so stands. It is given as the character of the righteous, that they are to stand with boldness in the judgment. It is, on the other hand said of the wicked, that they shall not stand in the congregation of the righteous. Purity of heart, to fit for dwelling in Zion, is having, as Messiah himself stated to Nicodemus, been born again. "This is the generation of them that seek him." This great and illustrious assembly of souls is here represented as on the look out for the coming of Messiah, He had never yet trod the path of death, nor had his soul been in Sheol. While the bulk of the tribes of earth either were totally ignorant of, or despised him, there was in that hidden world a select number awaiting his arrival. But who is the person termed Him? It is the face of God, one of the names of Messiah. My face," the Almighty to Moses," shall go with you, and give you rest." They sought him, for by the says once once offering up of himself he was to perfect for ever them who had been sanctified, viz. they who had been set apart to that blessed région several ages before. They who seek him are termed Jacob, a name given both by the apostles and the Rabbins, to denote the Israel of God.* 1 The scene now changes a little. The son of God having vanquished on his cross the powers of darkness, suddenly presents himself at the gates of Hades. The demand is made by the attendant angels, that the Patahe-Olam, or gates of that future world, should be lifted up, and the King of Glory, who had gained so much renown in that combat, triumphing over principalities and powers, would come in. When the question is asked, who is this glorious King? reply is made, describing him still by the character he had newly. acquired in death: "Jehovah strong and mighty; Jehovah mighty in battle." Of the same nature with this prophetic representation, as of a thing that is past, are the sufferings of Christ, as related * "Who seek (pene-ca) thy face, O Jacob." This last term embarrasses the sense much. The Septuagint, Vulgate, and Syriac, supply God before Jacob. There is, however, no necessity for this suppliment. It may be read thus: "This is the generation of them," even Jacob (the name for all that assembly, the terms generation and Jacob being in exact apposition) "who seek thy face," i. e. Messiah. So speaks Rabbi Simai. "Not so Jacob (i. e. the Jews of all ages have thought otherwise) “our thoughts are not their thoughts, nor our ways as their ways." through the whole of the 53d chaper of Isaiah, and the selling of Christ as set forth by the prophet Zechariah. 1.12,13. I shall here subjoin, as entirely harmonizing with the view now given, the Targum of Jonathan (Ben-Uzziel) which must be considered as exhibiting the sense of the Jewish church at that period. be " Lift up your heads ye gates of Paradise, and ye lift up ye doors of the world to come." To all this, the objection may be raised, is it credible that David should know all these things so clearly, as the explanation given would imply, when such knowledge pre-supposes a degree of light and information not vouchsafed to the people of that period? In answer to which I would observe, 1st. That the bright views of future things, given to certain individuals, will not characterise the period. Abraham saw Messiah's day, yet this was by no means the lot of all his descendants. 2d. There is no necessity for supposing that David, who was merely the vehicle of the holy spirit, had a full knowledge of these great events, which were parts of a plan, not of his forming, but which issued from the counsels of eternal Wisdom. In the visions of the prophets of old, all of which pointed to a distant period, such measures of fight were afforded, as were suitable to their day -as were sufficient to encourage and and support. If curiosity |