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1. In Judah is God known, his Name is great in Ifrael. 2. In Salem also is his tabernacle, and his dwelling in Sion.
On occasion of some great deliverance, the prophet speaks in transport concerning that presence and protectiun of God, which the highly favoured Judah once enjoyed. She enjoyed them while she continued faithful, and really was, what the professed to be. But on account of her infidelity, and rejection of her Messiah, an alteration of circumstances has taken place. They are no longer Jews, who are such outwardly, nor is that circumcision, which is cutward in the flesh; but they are Jews, who believe in the Son of God; and they are of the circumcision, who are cleansed by him from all filthiness of flelh and spirit. The Gentile Christian church hath succeeded to the privileges of the Israelitish. In her now “ God o is known” by the Gospel; and “ his Name is “ great” in her, by reason of all the mighty wonders which he hath wrought for her; she is the true “ Sa“ lem,” or city of peace; she is the true “ Sion," the spiritual, holy, and beloved hill; and in her is the “ tabernacle” and “ dwelling place” of God her Saviour, by the spirit.
3. There brake he the arrows of the bow, the Mield, the sword, and the battle.
When God appeared in the defence of his ancient people, the weapons of their enemies were at once blunted and broken, and all the formidable apparatus of war became, in a moment, utterly useless. Such was the event, when the holy Jesus entered the A 4
lifts lifts against our spiritual adversaries, “ for” us; and such ever will be the event, when he engages them “in” us.
4. Thou art more glorious and excellent than the mountains of prey.
This may be a beautiful apostroplie to mount Sion, (mentioned, ver. 2.) as appearing infinitely more glorious and excellent, through the favour and protection of her God, than the arm of flesh and the instruments of war could render the kingdoms of the earth, which set themselves against her; and which, for their tyranny, and cruelty, and the ravages committed by them, are likened to those mountains, where beasts of prey, with similar dispositions, rove, and roar, and devour. The powers of the world “ make war with the Lamb, whose station is upon so mount Sion;” but “ the Lamb hall overcome “ them, for he is Lord of lords, and King of kings; ” and they that are with him are called, and chosen, “ and faithful.” Rev. xiv. 1. xvii. 14.
5. The sout hearted are spoiled, they have sept their Neep: and none of the men of might have found their hands. 6. At thy rebuke, O Goil of Jacob, both the chariot, or, rider, and horse, are call into a dead seep.
It must be acknowledged, that these two verses seem in a very particular manner to point at the miraculous destruction of Senacherib's arıny, when the “ stout hearted," who doubted not of taking and spoiling the holy city, were themselves iud “ spoiled" of strength and life; they “ Nept their O sleep, and found not their hands;" they awaked
not again to the use of their powers and faculties; a rebuking blast was sent from the God of Jacob, under which the flower of Affyria withered in the space of a night, and in the morning was no more ; “ the horse and his rider were cast into a dead “ sleep;” they slept the sleep of death. How, in a moment, were the mighty fallen, and the weapons of war perished! How altonilhing the downfal of the tyrant! How complete the triumph of the daughter of Sion! Such will be the destruction of the world ; such the salvation of the people of God.
7. Thou, even thou art to be feared, and who may stand in thy hght, when once thou art angry?
Why are the miraculous exertions of omnipotence recorded in the book of life, but to suggest to us this reflection, that God, and God only, is the proper object of our fear : since neither the wisdom of the wise, nor the power of the mighty, no, not the world itself, can stand a single moment before him, " when once he is angry?" Yet we continue to dread any frowns but those of heaven; and one poor, vain, finful man shall, through a course of sixty, or seventy years, incessantly and undauntedly tempt and provoke Him, who destroyed 185,000 in a night. What is this, but madness ?
8. Thou didst cause judgment to be heard from heaven; the earth feared, and was still ; 9. When God arose to judgment, to save all the meek of the earth, or, the afflicted of the land.
A destruction so far exceeding human power, was evidently the sentence of God's judgment, audibly pronounced from the eternal throne ; and it was heard by all the earth with an awful silence, as when he speaks to attentive nature in thunder. Such was the effect which this interposition in behalf of his people produced among the surviving Assyrians, and the neighbouring nations. Let us carry our thoughts on to the sensations which will be felt in the hearts of men, at that bour, when the last trump shall found in the heavens, and the earth shall shake from her foundations; when God shall arise to execute judgment on the adversaries of his church; and to save, with an everlasting salvation, all the meek and afflicted of the earth.
10. Surely the wrath of man fall praise thee; the remainder of wrath mult thou restrain.
The wrath of man, and of Satan himself, against the church, turns, in the end, to the praise and glory of God, who represses it, when at its height; and at all times appoints those bounds which it cannot pass, any more than the raging waves of the ocean can overflow their appointed barrier of sand. .
11. Vow and pay unto the LORD your God; let all that are round about him bring presents unto him that ought to be feared. 12. He shall cut off, or, refrain the Spirit of princes; he is terrible to the kings of the earth.
If such should have been the gratitude and devotion of Israelites, for a temporary deliverance from the fury of an earthly tyrant ; how much higher ought that of Christians to rise, for eternal redemption from the great oppreffor! How ought they to ." vow and pay their vows unto the Lord their “ God; to bring presents,” to offer all they have,
and all they are, to him who is so greatly to be “ feared,” so highly to be loved ; to him who “ re“ strains” the fury of evil angels, as well as “ the « spirit of princes ;” and is “ terrible” to the powers of darkness, no less than to “ the kings of the « earth!”
As the foregoing Psalm was evidently compo
sed, when the church had obtained deliverance from her enemies, this seems no less plainly to have been written at a time when the was in captivity under them. It contains 1—4. a complaint of sufferings; and 5—20. a description at large of the struggle þetween distrust and faith ; which latter prevails, by having recourse to the consideration of ancient mercies ; particularly, that of redemption from Egypt. The Psalm is admirably calculated for the use and consolation of any church, or soul, when in affiction and distress.
1. I cried unto God with my voice ; even unto God with my voice, and he gave ear unto me.
Uneasiness in the heart will utter itself by the « voice;” and when the pain is intense, the “ cry” will be loud. Only let it take a right direction, and