« AnteriorContinuar »
His captives, Jacob shall rejoice,
And Israel shall sing.
the Jews, by the breath of his displeasure. David prayed that the salvation of his rebellious people, in every sense, and of his own family and friends in particular, would come out of Zion, which actually took place ; and are not our Lord's prayers as extensive and eflectual? In consequence of that deliverance, which the LORD sent out of Zion, all the defeated and scattered tribes returned to their allegiance to their lawful prince, according to his supplication in their behalf. The temporary expulsion of king and people from Jerusalem and the temple, was followed with a triumphant return; in which all the tribes of Israel assisted, those that were engaged in the rebellion, as well as David's faithful followers, though not with equal honour and dignity. May we not then view all this as a sure pledge of the future return of all those, who have revolted from Messiah and borne arms against him, in answer to his prevalent intercession ?
The captivity of God's people must respect those of them that have actually been in a state of captivity, after they had so long, like the Jews, enjoyed the privileges of his visible church; else it cannot correspond to the typical captivity. The Chureh gratefully commemorates that event as past, though in its evangelical sense it is yet future and distant, Ps. lxxxv. 1. When those are here called JACOB, that designation denotes them in their supplanting and beguiling state, above which too few rise in this life; wandering, like Jacob, to and fro, harrassed and afraid, as distinguished from ISRAEL in the other clause, in their faithful and triumphant state; of whom the patriarch became at last an expressive figure, having so long prefigured the first. Both, we see, are to rejoice together, like Esau and Israel, now so called, his former degrading name being taken away; and this mutual joy and gladness will be great and endless. This salvation, like the other, will come out of Zion, as we see, Ps. xxii. 31, 32. compared with Rev. xxi. 2. JEHOVAH of hosts, the God of Israel, will thus bring back the captivity or captives of Jacob, when he shall appear as the Bridegroom, and the Church as a royal bride prepared for her Divine Husband, or made an help meet in restoring the rest of human kind; whence she will become, in a more noble sense than the first Eve, the mother of all living. All this will be realized at the Manifestation of the sons of God, Rom. viii. 18-23. John refers the accomplishment of these things till the old heavens and the old earth have passed away, and there shall be no more sea in any sense. The Jewish Targums, or paraphrases on the Old Testament, expound this verse in the Evangelical sense, as may be seen by consulting Poole on this text.
Whatever may have been the primary occasion of this psalm, we cannot err in applying it to Christ, in regard of his enemies, and those of his faithful people, as also in respect of Zion's captives, with the race of Ishmael, and that too in the noblest sense, as their circumstances may require, Messiah is the Shiloh, by whom, and to whom, the gathering together of the people, Jews and Gentiles, or all mankind, shall be, when the fulness of the times is come.- As mankind, unenlightened by divine truth, and unrenewed by grace, are the same corrupt mass still,
PSALM XV. This Psalm of David furnishes a contrast to the last, and very properly follows it. Though practical Atheists abounded in ancient, as in modern Israel; yet were there some to whom the character here described, justly applied; who are accounted true citizens of Zion. The Psalmist makes no reference to the observance of the Mosaic ritual, as formalists in religion ever rely on outward forms and rites. Messiah alone ascended to the heavenly Zion, by virtue of the perfection of his character and obedience; that in and by him all his faithful people might obtain an abundant entrance in due time. To Him, therefore, belongs the character drawn by David, in the highest and most complete sense; though all that shall dwell before his face, and reign and officiate, as spiritual priests in his presence, must be conformed to him in their measure. : 1 W ITHIN thy tabernacle, LORD,
Who shall abide with thee?
Who shall a dweller be? mmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmm which they are here described, does not their mournful case loudly claim the faithful's prayers of faith, and labours of love, that, in their recovery to God, to purity and happiness, the Redeemer may see of the travail of his soul, and be satisfied? The firm faith, and lively hope, that the captivity of mankind however long and dismal, shall be turned again, like streams in the south, will add energy and effect to such prayers; being inforced by Messiah's all-prevalent intercession, of whom David, praying for his rebellious people, was an eminent type or figure.
; 'NOTES ON PSALM XV. Verse 1, LORD, who shall abide in thy tabernacle! Who shall dwell in thy holy hill! To this twofold question the whole psalm is the answer. That the allusion is made to ancient Zion, the tabernacle there, and the officiating priest, is evident. But all these being typical, are to be transferred to the sacred originals; and the inquiry as terminating in Him who exerciseth an unchangeable priesthood within the veil. Since Christians become righteous in a state of union o Him, and are by his Spirit formed into his moral image or likeness; thence the character which belongs to him alone, essentially and inherently, is derived to them also in their respective measure, who follow him in the path of duty here, and shall have the honour and happiness to reign with him hereafter, as fellowworkers in completing his beneficent schemes of grace and mercy.
The verb rendered abide, is on murzin, sojourn; whence to dwell, in
2 The man that walketh uprightly,
And worketh righteousness,
So doth he truth express.
Nor to his friend doth hurt;
Take up an ill report.
the next clause, may refer to the future abode in heaven; to which real connection with God's house here happily leads every pious worshipper. The state and exercise of the priests, officiating in their proper court, was the figure of the latter; that of the Levites br, perhaps, of the people, worshipping without the temple, the type of the former.
Verse 2. He that walketh uprightly, &c. perfectly, or sincerely, without guile or bypocrisy, with constancy, pleasure and perseverance, as the phrase imports. He makes true religion, in its life, power and practice, the great business of life, or the one thing needful. Setting his Lord always before him, as his witness, example and Judge, as he did the Father, he approves himself a true citizen of Zion. Acting fully up to this character, our Lord could challenge his enemies to convict him of sin; and in him the great accuser, when he came, found NOTHING, on which to graft his temptations, or on account of which to accuse him; what cannot be applied to any mere man. Christ walked uprightly in the fullest sense, worked complete righteousness, so as to magnify the divine law and make it honourable; and being Truth itself, spake nothing but truth in his public ministry, and private intercourse, Ps. xl. 7-10. As all truth proceeds from him as the great prophet; so to him is commited the performance of all the divine promises. By treading in his steps, we become more than conquerors through his love.
Verse 5. He that backbiteth not with his tongue. fc. The negative part of his character, given here, and in the two following verses, includes . the positive. The true Christian, so far from dealing in detraction and elander, will not speak of the evil conduct of any, but when he apprehends duty calls for it; and instead of doing evil to his neighbour, or injuring any fellow creature, or taking up, receiving, or propagating an evil or false report, to the hurt of his character, he will not suffer another to defame him in his presence, without expressing his disapprobation. What he would not chruse to be imputed to himself, will lie not ascribe to another; except where the cause and interest of truth require it, and the force of evidence substantiates the charge. David commended what was laudable in Saul's conduct, though an enemy. Our Lord, esteeming every son of Adam as his neighbour, or brother, went about doing good to all, and employing the powers of speech for the noblest purposes. His last act in the body was prayer for his very murderers, expressing, same time, the most charitable construction of their conduct; Father, forgive then, for they know not what they do.
4 In whose eyes vile men are despis’d,
But those that God do fear
He honoureth; and changeth not,
Nor take reward will he
Shall never moved be.
PSALM XVI. As there is no change of person throughout this whole psalm, the a. postles Peter and Paul, teach us to view the latter part of it as spoken in the person of Christ, (Acts ii. 25. xiii. 35.) to whom alone it can proper.
Verse 4. In whose eyes a vile person is contemned; fc. Such a person as opposed to one that fears God, as in the next clause, whom he cannot but despise for that reason, as unfit to be associated with, or honoured for what he is not; just as Mordecai despised Haman, notwithstanding the clevation of his outward condition. Our Lord SWARE or vowed to his own hurt, even to the laying down of his life, and CHANGED NOT; and all his people should be faithful to their word or proinise, in all things law. ful, whatever inconvenience this may occasion.
Verse 5. He that putteth not out his money to usury, &c. The Jews were forbidden to lend upon interest to their brethren, who did not need to borrow money for trade, but only from necessity; but they were allowed to lend to those of other nations, who carried on commerce, upon proper interest. But what is properly called usury is forbidden in every case. To take reward against the innocent, in a inatter of life or property, is a great crime. Our Lord denied himself the lawful use of riches, though he could command them at pleasure, and received the durable riches only that he might bestow them even upon those who had rebelled against him Instead of taking a reward against the innocent, he gave his own precious life a ransom for the guilty. Such conduct proclaims him worthy to be the Saviour of a lost world, and gives him every title to our love, gratitude and obedience.
Our blessed Lord is such an High Priest as hath exemplified each particular of the character here described, as receiving its full completion in his own conduct, and that from the best principles and motives. Having therefore perfectly performed these things, it was impossible he should be deprived of the glorious reward of his obedience, as he was never moved from the arduous path that led to its full possession. All those who copy these virtues and graces which shone so brightly in his life, from the like principles and motives, will not fail of obtaining from Him the crown at life, and dwelling in his presence in the heavenly Zion.
Is apply ; to him therefore the whole 'may have a particular reference, David can be viewed in no part of it but as a type or figure of his Son and Lord, the Messiah. It contains a prayer for protection and support in the time of danger--a declaration of love to the saints, and complacency in them--a solemn protestation against idolatry, and the worshippers of idols-acts of love, joy and confidence in the Lord, as an everpresent and all-sufficient help in trouble--and one of hope in a subsequent resurrection, and elevated state of glory and blessedness, reserved for Messiah after his labours of love were finished, as the glory set before him.
LORD, keep me; for I trust in thee.
My goodness doth not reach:
Where my delight's all plac'd. wwwmmmmmmuuuuuuuuuuuuuuuuuuu Notes on Psalm XVI.-Verse 1. Preserve me, O God: for in thee I put my trust. In such words might David often address his prayer to God, as do also all true believers in every age. But here we may view Messiah especially as supplicating the Father, for the promised and expected deliverance from the power and malice of his enemies, and all the sufferings that lay in the way to the kingdom; and was heard in that he feared with holy filial reverence.
Verses 1, and 2. O my soul, thou hast said unto the LORD, &c. The apostrophe in the first clause, • O my soul,' is naturally supplied from what follows; for all the powers of the mind and heart are engaged in deaving to the Lord as our God and portion. Some versions render the latter clause of the first of these two verses, · My goodness is from thee;' others, is not for thee,' or • upon thee;' that is, for thy benefit and ad. vantage, or lays thee under no obligation. This, as spoken by David, tefers to Messiah, whom he represented in his regal character, and to whom he would ascribe all his goodness, as we also should do; but as poken by himself, refers to the Father, to whom he ascribes all his goodtess as man, which was intended for the benefit of those whom he came to seek and save. For their sake obedience was perforined to the divine law, and expiation made. The term rendered Excel, denotes also · hoTourable, mighty, magnificent,' and the like; for these saints, HIS SEED, shall be mighty upon earth,' the excellent and honourable ones on the "eearth, in whom the Lord shall peculiarly delight, Ps. cxii. 2. In the view of that delightful and long-expected event, Messiah, in the character of Wisdom, expresses his joy, by anticipation, in the habitable parts * this earth, and his delights with the sons of men,' eren with the sons of Adam, as distinct from his own. Prov. viii. 31.