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David and his feed. The beginning of this hatred is stewn by John in Rev. xii. 5. and afterward by Herod and Pilate, the Jew and Gentile, stirred up by the old Saul, the first rebellious king, who brought death as his name imports, into the Israel of God in ancient time. Now Cush, who is put under the temporary degradation and curse of Ham's children, must return again, as Isaiah predicts in chap. xi. 11. which is one of the most beautiful parts of that fublime prophesy. His return is found in Saul, the chief of finners, born as an abortive, not in due time, but as it were, thrust out of his cruelty and malice against the name of Jesus of Nazareth by a sacred violence, and an extraordi. nary gracę from heaven. In Pfal. 87. Cush is mentioned with Rahaḥ, pride, and Babel, confufion ; philiftia, the place of exiles, and Tyre, the rock, whose prince was the covering cherub cast out of the garden and mountain of the Lord: in whom, and for whom, the man and ţhe man was born: that is, the man in spirit as thewn to John and Daniel ; and the man of flesh, and of forrows, born of the virgin or woman under the law of fin and death, to take away the sịns of the transgressors, both of old Israel, and the younger Ifrael, and for all lapsed beings whatever. This psalm, though one of the shortest, is enriched with the deepest truths, and most extensive blessings, with Selaḥ twice repeated as a call to greaţ meditation and attention
on the excellency of its subject. That the hands should be said to run, is no * improper expression, as the hand is foremost in prostration and supplication: it is here introduced, as the visible index and expression of the mind and will, and beautifully describes the great readiness of this ancient enemy to Israel, to implore pardon, and to be received home to the blessings of her first estate, before the left the Lord God, her Lord and hust band several ages, before the literal history existed; truths, which were known and established by all Hebrew writers.
Verse 34. Sing unto GOD, (Elohim) O ye kingdoms of the earth: fhout unto the LORD. Adonaj. SELAH.
* The prophets in their evangelical preaching call upon all nations, to come and rejoyce before JEHOVAH with his people, that is, the chosen Israel,' because they are made the heads over all tongues and languages. The character, office, work and prerogatives of this Ifrael have been fully ex. "
* The late learned and pious Merrick has removed the objection to the running of the hands, as harsh and forced, by Thewing the epithet swift footed, applied to the sword and the eye, by Æschylus. But the language of prophecy and of sacred writ, has a peculiar energy, and magnificent irregularity; for prophets as facred poets, are not confined to little niceties, and studied refinements. S 4
plained in the mysteries of the
forft-born and first-fruits. given to the world 1763. It would fill a volume to produce all the passages of facred writ, where the nations, even those which had been devoted to the sword of wrath, and temporal destruction, are invited to return, and join themselves to the house of Jacob, and the house of Israel. “ He shall cause them that come of Jacob to take root: Ifrael shall blossom and bud, and fill the face of the world with fruit.” Ija. xxvii. 6. The glorious prediction in Numb. xxiv. 7. spoken of Jacob, will then be fulfilled: how goodly are thy tents, O Jacob, thy tabernacles, O Israel. As valleys are they spread forth, as gardens by the river fide, as the trees of aloes, which the Lord hath planted, as cedar-trees by the water's fide. He shall
He shall pour the water out of his buckets, even his seed in many waters. These waters, which are many peoples, must be found in that part of the revelation, after the number of 144000 sealed of the tribes of Ifrael. After this, I beheld, and lo, a great multitude . which no man could number, of all nations, and kindreds, and peoples and tongues, food before the throne and before the lamb, clothed with white robes, and palms in their hands, and cried with a foud voice, saying, falvation to our God who fitteth on the throne, and unto the lamb. Let it be ob. ferved, that God never mocks his poor, loft, wretched children with great hopes and glorious
promises, which conclude, not in mere disappointment, but in most dreadful misery. Men indeed have done so by the killing letter; by which, how, ever, in the righteous judgment of God they have sain themselves as well as others, being total strangers to every mystery of the spirit that quickeneth. adly, that time is now approaching for the two witnesses, driven into the wilderness, to put off their fackcloth, and appear in the glorious garments mentioned in 4 Ep. ii: 39. 3dly, that, if the persecution of truth, and the witnesses to that of: the universal
. Saviour denied for 13. centuries be to come forth, as expe&ted by many writers, towards the expiration of 1260 years, the period is at hand. The prophet describes the nations making merry and rejoycing over their bodies, their testimony slain, but not buried; and a spirit of mockery, contempt and unbelief seems more the view of Fohn, than sufferings and persecutions. Can mockers and scoffers more abound than in these days ? Rev. X. 10–11. 2 Pet. iii. 3, 4.
The word Selah, of which we spoke before, is understood to signify the place in the heavens, where the ANCIENT of DAYS dwells: by Selah is then denoted Binah, (the third number of deity) fo far as united with Cochmah. (Wisdom or the second number or emanation of the highest ! triad.) As the ANCIENT of DAYS is the clother with white rayment; it intimates, that na.
one can sing the nuptial song, till the white robe be given in fire, blood and vapor, as at Pentecoste : for this state is not the espousals, or preludes by presents, and transient visits, but the very mystic mara' riage, and inseparable oneness with the bridegroom, the God and Lord to all his brides, in flames of everlasting fire. Amen.
Verse 35. To him that rideth on the heavens of the heavens of antiquity. Lo; he will give in his voice, the voice of strength.
Ainsworth and Schmidius translate, as I have rendered it, meaning the highest and most ancient heavens. Calmet interprets, to him who ascend. eth the heaven of heavens towards the east ; applying it to the glorious ascension of Jesus Christ from the mount of olives, which was situated eastward of Jerusalem. Aquila and Symmachus give the sense of Kedem, from the beginning. The defcription * in this place points out him, the God, who is the Lord over other Gods, Elohim, who
Though Bythner and others translate riding in the heavens of heavens of ancient time; yet there is no such construction in any parallel place. Without the points, it is justly translated, in my name, my name of old time, as Kedem by Hulsus and others is confessed to signify any preceding time, fæculum aut antiquitatem. The reasons for this interpretation are these. First, because the Melliąhe when riding in the cloud of glory, is not to be provoked,