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44 At hearing they shall me obey,

To me they shall submit. 45 Strangers for fear shall fade away,

. Who in close places sit.
46 God lives, bless'd be my Rock; the God

Of my health praised be.
47 God doth avenge me, and subdues

The people under me.
48 He saves me from mine enemies;

Yea, thou hast lifted me
Above my foes; and from the man

Of vi'lence set me free.
49 Therefore to thee will I give thanks

The Heathen folk among; mommunannnnnnnnnnnnnnnnnnnnnnnnnn

Verses 44, 45. As soon as they hear of me, they shall obey me, &c. That this looks beyond the first calling of the nations, in the days of the apostles, when not a single nation, as such, embraced Christianity, and forward to a period yet future, the prophecy itself makes manifest. The term strangers denotes those who had previously no connection with the Church of God, as the people, from whose strivings he was delivered, intends such as had, of whom David's people were a figure. Of the heathen or nations, as distinguished from the Jewish and Christian churches, Messiah is yet to be head; for to this honour the Father is engaged by promise to exalt him. When the strangers or heathen are said to submit themselves unto him, this imports their voluntary or cordial submission.' To fade away, and be afraid out of their close places, or as Dr. H. renders it, they shall come trembling from their strong holds, imports that they will renounce all their former grounds of false confidence, and, like the trembling jailor, humbly sue for peace, confessing their past rebellion.

Verses 46.-48. The Lord liveth &c. Here the Church, by Christ her Head, bles eth Jehovah for accomplishing these glorious works. As in the case of David, we should understand, God's avenging Messiah, so as to include the subduing the people or mankind under him. To be lifted up above those that rise up against him, must evidently intend his ruling over them as King, and care of them as a Shepherd; in which sense it was verified in David as a type. What Saul was to him, that and more is Satan to Messiah; but his God will completely deliver him from this violent one; whence all those that were subject to his infernal sceptre, shall yet become our Lord's willing subjects.

Verse 49. Therefore will I give thanks unto thee, O Lord, among the heathen or nations, &c. Paul's quotation of this verse, Rom. xv. 9. in

And to thy name, O Lord, I will

Sing praises in a song.
50 He great delivrance gives his king:

He mercy doth extend
To David, his anointed one,

And his seed without end.

PSALM XIX. The first part of this sublime psalm represents the heavens as instructing mankind in the great truths of religion. Our attention is directed to the subject, the universality, and the mode of their instruction; and the glory, beauty and potent effects of the solar light are described, as emblematical of the light of the Sun of Righteousness, and of the efficacy of the doctrines of his word. From Paul's quotation of the 4th verse, Rom. 1. 18. it is evident, that we are to transfer the natural images which here occur, to their corresponding spiritual ones, in order to arrive at the evangelical import of the whole. The material sun being the most glorious object in the natural heavens, by Paul's authority we are taught to contemplate in it the manifestation of the Light of Life, in the promulgation of the everlasting gospel among the nations; till it

connection with the context, by which he introduces it, shews that the view we have taken of it is just, and that we are so to understand the whole psalm, as tiiat not only the churches, but also the Gentiles, or nations, will yet glorify God for his mercy, and sing praises unto his name. What literally celebrates David's victories, and his quiet possession of his torone and kingdonı, prophetically celebrates the antitypical accomplishment in Christ, and under the more perfect state of his reign. By the time the whole is fulfilled, the true David shall have no enemies, and the typical Saul shall cease to exist as such.

Verse 50. Great deliverance giveth he to his king &c. As Messiah had wrought great deliverance for David, shewed him much mercy as his anointed, and to his seed Solomon, who immediately succeeded him, by the time this Psalm was written ; so when the whole shall be accomplished, the greatness of that Salvation which the Father grants Messiah, the true David, or Beloved, his Anointed King, and to his whole seed for evermore, or for a duration longer than ever, shall appear to the wonder and joy of an intelligent universe.

In perusing this sublime song of Zion, let Messiah be viewed as the chief speaker and actor, and his glorious conquests over all his foes, as the chief subject celebrated, and we cannot misapprehend its import. be preached, and savingly applied to every creature under heaven. In this latitude, it is allowed, both Jewish and Christian interpreters have partly understood this psalm; and hence some churches lave appointed it to be read on Christmas day.

The second part from the 7th verse to the end, contains a beautiful encomium on the oracles of Truth, in which their sacred properties are enumerated, and their blessed effects described. The Psalmist concludes the whole with earnest prayer for pardoning and restraining grace, and for the gracious acceptance of this, and all his other acts of devotion and

pious meditations. . . : 1 THE heav'ns God's glory do declare,

The skies his hand-works preach: 2 Day utters speech to-day, and night I To night doth knowledge teach.

Notes on Psalm XIX. Verse 1. The heavens declare the glory of God, &c. The heavens, in the natural sense, comprehend the whole atmosphere, consisting of that fiuid mixture, of light and air, so absolutely necessary to the existence and prosperity of vegitative and animal life, and to every kind of motion in this lower system. The same term applies to the whole spacious concave, as it appears to our view, in which the heavenly bodies inove; all which exhibits displays of the Creator's power, wisdom and goodness. The idolatrous nations, instead of being led by these heavens and their luminaries, to the true God, rested in them as the immediate cause of so many blessings, and ascribed to them that glory, and paid to them that homage, which are due to him alone.

What these material heavens incessantly do, objectively exhibiting displays of the Creator's greatness and glory, for the instruction and ada monition of mankind; that and more do the mystical heavens, the churches of the saints, while they declare and hold forth the glory of God, or preach and profess Jesus Christ, the briglitness of his glory, and manifest his declarative glory in a life and conversation becoming his gospel. The firmament, or complete expansion of these mystical heavens, filled with all the glory of God, will shew his handy work, in the whole, and every part, to be mercy, truth and righteousness. The lieavens of the Church, inay be more justly called firmament, or extended solid body, than the inixed elements of light and air, as these shall be fixed without end, and furnish a mirror in which to contemplate all the works of God's hand. If Cicero could infer the divinity of the Creator from the contrivance, magnificence, splendor and uses of the natural leavens, have we not still more reason to conclude that Jesus Christ is truly and properly God, when the creation of these beavens, and of the mystical ones are ascribed to Him in the holy Scriptures?

Verse 2. Day unto day, or after day uttereth speech, F. Day and night die vide time between them, and these never intcrmit this important work. The

3 There is no speech nor tongue to which

Their voice doth not extend:
4 Their line is gone through all the earth,

Their words to the world's end.

first utters, or pours forth, like a fountain its water, divine lessons, and night after night sleweth knowlege. It will be so also in the evangelical sense; for while the day of truth and salvation pours forth its important instructions; the night of error and adversity, in all their stages, will be also inade finally to shew and demonstrate knowlege, even the knowlege of God and divine things. In God's plan with lapsed creatures, darkness precedes light, evil good; as in the course of nature the evening and morning formed one day. Hence the grand end of all God's threatened judgments is, that the subjects of them may be brought to know, that he is Jehovah. IIence however many, dark and long, the nights of misery, none of them can be endless, as even that which is opposed to the day of salvation, must finally shew or impart saving knowlege to those who shall be subjected to it. Agreeable to this sense Poole observes that the Hebrew lamel should rather be rendered after than unto, as in the text; which shows that the night shall cease, and the knowlege in which it shall issue, another word for day, succeed it, and be endless. Seeing God, who is infinite light, shall yet be all in all, in a sense not hitherto realized, is it possible that night of any kind can brood over any part of his dominions or works without end?

Verse 3. There is no speech &c. Our version makes the sense to be, that there is no people on earth that does not hear the instruction conveyed by the material heavens. But read without the supplement-No speech, no language, words or oracles, their voice is not heard, or understol, as the original verb often signifies; and it plainly means, that though the heavens do not ad Iress mankind in articulate sounds, yet they convey instruction to the mind of the beholder, by mute signs, representation or picture. The first sense occurs in next verse, and so cannot be intended here. Though the voice of the heavens of the churches, hath not yet been heard by mankind at large, nor the instructive mute signs of the natural heavens been understood; yet we are thus taught, that the united voice of both shall one day be universally heard and obeyed. What various ways does infinite wisdom take to attract the attention of human kind!

Verse 4. Their line &c. Line here and words in next clause have the same meaning, the instructive lessons to be derived from the visible frame of heaver, and the beneficial influences of the heavenly bodies. Like writings that do not audibly address the ear, but visibly present signif. caolt signs to the cyes, the heavens all along bespeak the attention of mankind, and tell them, as if in so many words,

“ The Hand that made us is Divine.”

As this verse is applied by Paul to the gospel, and the universal pube kcation of it in the world; (Rom. 1. 18.) so this is a key to the true

In them he set the sun a tent;
5 Who, bridegroom-like, forth goes
From's chamber, as a strong man doth,

To run his race rejoice.
6 From heaven's end is his going forth,

Circling to th' end again;
And there is nothing from his heat

That hidden doth remain..

And

sense of the whole passage, and shews the universality of the sense in which it ought to be understood. As the other texts are produced by the Apostle merely as prophecies, this must be viewed in the same light. The great lesson thus inculcated is, that the visible regent in these heavens, the natural sun, is the representative of their and our Lord; but this farther appears in what follows.

Verse 5. In them hath he set a tabernacle for the sun, &c. This clause connects best with this verse. As the most glorious of all inanimate substances, the solar light, hath its fixed abode in the heavens, whence it issues forth like a royal bridegroom, and mighty champion, to run its di. urnal and annual course, and perform its appointed operations; so in like manner a tabernacle was prepared for him in the Jewish Church, who says of himself, I am the Light of the world, John viii. 12. At his in. carnation he put on the nuptial robe, but especially in the future mani. festation of his glory, will he appear in all the divine majesty of the Son of the Highest, like Solomon on the day of the gladness of his heart, Piev. xxi. 1--5. His race is unbounded as that of his emblem the sun, and must in no case be sunk beneath it in its beneficial effects. But the first clause is rendered in the version of the LXX. In the sun hath he pitched a pavilion for himself. What a sublime view of the King of kings, employing the bright luminary of day as his royal tent, from which his glory, in its continued circuit, is shed abroad on the nations ! Messiah's human nature is that temple of Deity, that true tabernacle or Schechinah, which God hath pitched and not man, and in which all the fulness of Deity shall ever reside. As the sun hath been seen by mankind, from first to last, so this sublime representation informs us, That Christ, the glory of God, shall be revealed and that all flesh, or that part of men who are so called, and are to come to him as the bearer of prayer, shall see it together, Isa. xl. 5. Ps. lxv. 2. From this we infer Christ's true Deity, and also the unbounded extent of his saving influence. But the next verse places this beyond doubt.

Verse 6. His going forth &c. From its fountain the solar orb, light is perpetually pouring forth in every direction, and filling the whole cir. cle of creation with its rays. This quick and powerful agent penetrates into the inmost parts of grosser bodies, and acts in and tlirough all other matter, as the general cause of every kind of life and motion. By it

talic ones are prepared in the earth, gems in the bowels of the moun

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