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saith, that God always enables us to triumph (that is, to be triumphers,) in Christ.
Ver. 9. — Therefore, my heart is glad, and my tongue rejoiceth; my flesh also shall rest in hope
. This is what I said before,- that this good con fidence of heart in God, is infallibly followed by joy of heart, and the most sweet affections toward God and all creatures. - For the Holy Spirit is so poured into the heart of him that thus believeth, that his heart, in return, is opened and enlarged unto all promptitude to do and bear all things freely, both before God and before men. He loves his enemies as well as his friends, and is made the willing servant of all that he might profit all: being made, not only not careful, but prodigal of his own. Thus, Psalm iv. when David had said, " The light of thy countenance is lifted up upon us, O Lord:"" he immediately adds, “ Thou hast put gladness in my heart:" here again coupling those two things, -faith and joy of heart; as he did also in this places:
And upon this joy immediately follow li praise, preaching, gratitude, and a glorying in the divine mercy
, and that with the greatest joy of heart. And therefore
, he does not simply say, my tongue shall confess thee, but “shall rejoice:” that is, shall speak gloryingly and exultingly. Which affection the Hebrew sets forth with another and very emphatic word, thus, My glory hath rejoiced: but we have “tongue" instead of glory. And here it appears to me, that it is peculiar to David above all others, to call vocal and external praise and boasting, his “glory;" in which he not only glorifies God, but, from the intenseness of his affection, glories in that glorifying of him : for he thus speaks, Psalm cvi. 47, “That we may give thanks unto thy holy name, and triumph in thy praise.” And Psalm xxx. 12,“ To the end that my glory may sing praise unto thee, and not be. silent. O Lord my God, I will give thanks unto thee for ever.” And again, cviii. 1, "I will sing and give praise, even with my glory.” And also, lvii. 8, " Awake up, my glory: awake, psaltery and harp: I myself will
must take care that we do not here understand «.
awake right early.”-In all these instances it is evident, that my glory' is the same as my singing,' or 'my voice, with which he glories and glorifies. Hence, we
"my glory” to signify the fame of the Psalmist, but rather, his duty wherein he glories in God, nay, wherein he glories and rejoices in glorifying God. Nor do I remember reading “glory” to have this signification in any other part of the scriptures. This expression, therefore, is the effusion of a bursting and overflowing affeetion : buti this, experience and exercise alone can bring a man to the understanding of: it cannot be taught
either by the tongue or by the pen." : LED
it But a question may here arise,---Whether all these things are said in the person of Christ in the time of his passion? If we receive it thus, it is manifest that Christ exulted in the midst, yea, in the very excess, of his passion ;-as these words of the Psalm shew : concerning which, many men have started many and different queries, and I know not whether their searchings have ever fully satisfied them. I, however believe, that there is no necessity for referring these words to the passion : for the prophets neither preserve the exact order of all things as they were carried on by Christ: nor do they sing all things concerning him in one place, but leave many things out in many places. Nor, indeed, is it necessary that every thing should be described in its exact order, when the prophecy speaks in the person of Christ or of any other. It is sufficient that all things which are predicted are true, and that the rest are left to be revealed in the fulfilment of the thing predicted. Even the evangelists themselves do not always preserve the exact order of things which they relate.
. And, as a general rule for understanding the scriptures, especially the prophets, we are to observe,—that many things are spoken by way of anticipation and recapitulation. Thus here, while Christ confesses that he rejoices and glories in the Father, and proclaims him, saying nothing about all the works and miracles that he wrought-during that joying and glorying, he comes at
once to the last thing. As if he had said, I will not only glory in and proclaim thee, but, saying nothing about all my works and miracles, and my whole life, I will even willingly die; and, with the same confidence I am also assured, that my flesh shall rest indeed, but in the hope and expectation of a most sure resurrection.
The Hebrew verb “ shall rest," is the same as that which we have in the preceding Psalm, “shall rest, (or dwell,) in thy holy mountain." Hence Hieronymus renders this passage - My flesh shall dwell confidently: and it signifies, as we have said, a quiet and peaceful habitation; as if he said, as in Psalm iv. “ I will lay me down in peace, and take my rest.” And, by another signification of the verb, it may be rendered to bury: as in Psalm vii. 5, “ Let him třead down my life upon the earth, and lay mine honour in the dust;" that is, bury it. So that the passage may be rendered thus, · My filesh shall be buried in hope. But Peter, Acts ii. does not cite this verse according to the Hebrew, but according to the LXX. neither touching the verb 'to bury’ nor 'my glory:' though neither translation injures the sense.
This is therefore a new prophecy never heard of any one before. For here, the one Christ alone casts away the general punishment of the whole human race, contained in Gen. iii. “And unto dust shalt thou return;" nor does the scripture, which consigns all men to dust ever say any such thing of any one but Christ. He alone, by a new and glorious MichTAM, bears this sweet and all-gladdening news,—that his flesh should not return to dust, but should, in peace, die with the fullest expectation.
Each of these golden words is to be weighed and pondered—“My flesh.” Herein, he excepts his flesh from the flesh of all men; for the flesh of no other ever remained and rested in hope, but was changed and turned into dust. And here he intimates his death; for, the breath being separated from the body, his flesh died as the flesh of all men does. Here, therefore, is the great miracle,--that he should die as all other men do,
but that he should not see corruption.-And “ shall rest,” that is, even though it be buried as the flesh of all men is, yet it shall be in quiet and in peace; it shall not be touched by any rottenness or corruption, nor by any worm : which peace and rest the flesh of no other ever knew.-Again, “ in hope." It did not rest thus for ever, but in the expectation that it should be raised again, and should live.
Behold, therefore, in what peculiar words David foretold that Christ should rise again; whereby he shews, that he had an all-clear and full knowledge that Christ should die and rise again. And therefore, the apostles have justly cited this passage especially above all others.
Ver. 10.-For thou wilt not leave my soul in hell ; neither wilt thou suffer thine Holy One to see corruption.
He now explains what he had before said, “ shall rest in hope.” And this is the “hope," —thou wilt not leave me, nor suffer me to see corruption:' that is, without doubt, thou wilt raise me up. And it pleased him to say, not my spirit, (spiritus) but“ my soul :” in the Hebrew Naphsi: because," soul” (anima) is used in the scriptures to signify the “life,' or the soul' that gives life and motion to the body : whereby the Holy Spirit shews, that Christ was to be raised again to corporal life.
Holy One,” in this passage, is hasID; which is a spirit sanctified by grace : and Christ every where in the scriptures is called the “ Holy One" of God: even as he is also called “ the Lord's Christ." Nor indeed is there any one found in the scriptures called “ Holy One” of God, in the singular number, or “ thine Holy One,” but Christ only; of whom alone David is here speaking
And I consider the Hebrew expression “see corruption,” which signifies' to be corrupted,' is sufficiently well known; as, to see death,' signifies' to die,' and, not to see death, not to die :
• not to die : ' as we have it in Luke ii. and John viji. which expression the scripture,
ano but hell for
perhaps, uses, in order to set forth the divine power: in which, nothing dies, or is corrupted, but all things live : but it is we that die to ourselves, and perish, and are corrupted to ourselves.
The sense, therefore, is most plain ; and it has been set forth by the apostles with great fulness, and with much diligence. But here also men have begun to dispute, presuming all things upon their abilities and understandings,--whether Christ was in hell according to his soul, or according to his substance? And what are we to understand by his being in hell ? --- Many here have dared to contradict the Spirit, and to say, that the soul of Christ was not in hell, only in sense, feeling, or affection. For these most excellent commentators and glossaries on the Word of God have glossed the passage thus, " Thou wilt not leave my soul in hell;" that is (say they), the affection or feeling of my
soul Again, “ He descended into hell:”, that is (say they) • He caused his feeling or affection to be in hell. But, despising these frivolous and impious triflings, let us rather understand the expressions of the prophet simply as they are: and if we cannot understand them, let us faithfully, believe them : for the authority of this scripture is of more weight than the capacities and abilities of all the human race put together; as Augustine saith
. Most certainly, the soul of Christ truly, and in substance, descended into hell. But what this descent was, thou art to believe is not yet fully revealed, at least unto
all of us,
fime, that t
1 Peter, Acts ii. 24, says, “ Whom God hath raised up, having loosed the pains of hell, (or, as the Greeks has it,) of death:” wherein he seems to signify, that Christ was loosed from the pains of death, or of hell
, at his resurrection. For hell is the horror of death; that: is, the feeling sense of death, under which men have the dread of death, and yet do not escape it, being condemned thereunto; for death that is despised is not felt. We see, moreover, that the scriptures describe two places of the dead,-a pit for the body, and a hell for the soul, a But Peter here does not say that death or hell alone