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rivers and streams of water;" I would iniz! pret it of the effusion of divine grace, : often figured in Scripture under the image 4 that Auid so necessary for the support human life, and I would translate the po sage before us in the following mante with but a small deviation from our versie “he shall make,” or give “ to drink of the stream on the way, and thus shall be rás up the head.” The Hebrew scholar will pei
. ceive that the change in the original is bui e one conjugation to another, and affeets ons the vowel points, an unessential part of the language ;-he may, perhaps, agree with me that the original word which we have translated.“ brook,” is best explained as a curren: of water, which makes its way among
interposing hills, and whose course is perceptible
. but by the verdure of its banks, and the riches of its overhanging foliage, and therefore. forming no unsuitable image of the operations of the Spirit, whose influence is often compared to “rain upon the mown hay, or showers that water the earth,” who maketh his fruits to “spring up as among the grass, like willows by the water courses;” and that this interpretation which has been hinted by an obscure, but learned critic, giving meaning to a passage con
y contrast for Christ's servants and soldiers, ith the fate that awaits the impenitent, forms
inconsistent conclusion to a Psalm, which -'evelopes with such amazing accuracy the gency of God in man's redemption, his ounty in promising, his faithfulness in executang, the destruction which awaits the imperitent, and the blessings which are prepared Lor the righteous.
May these awful truths be brought home with power to our hearts, may we receive Messiah as our King, believe in him as our Prophet, and trust in his atonement as our Priest, and when the day of his visitation comes, may we be enabled to say, “Lo, this is our God, we have waited for him, and he will save us—this is our Lord, we have waited for him, we will be glad and rejoice in his salvation.” —Amen.
NOTES TO SERMONS XVI. AND XVII.
Page 311.-Whether in regard, &c. y de tūv yapūv βιβλος, το έκ πάντων ωφέλιμον περιείληφε. προφητεύει τα μέλ. λόντα, ιστοριας υπομιμνήσκει, νομοθετεί τώ βίω, υποτίθεται τα πρακτέα και άπαξαπλώς κοινον ταμιεϊόν έστιν αγαθών διδαγμάτων, το εκάστο πρόσφορον κατά την επιμέλειαν εξευρίσκουσα. - Basil. Hom. in Ps. 1.
Page 312.-A late most learned commentator, &c. Dr. Adam Clarke.
Page 313.-Consecrated to the public service, &c. There is reason to believe that, from a very early period, the Psalms of David were employed in public worship by the Jews. The Hallel, or Passover Hymn, which our blessed Lord is said to have sung with his disciples, consisted of the Psalms from cxiii. to cxviii. inclusive; and they have been constantly used in the worship of the Christian Church. Page 314.—Bishop Horseley. Horseley's Psalms. i. xiv.
In that drama, &c. Vide Horseley's Psalms,
Page 316.—None of the sacred, &c. Matt. xxii. 55. and pp. loc.; Acts ii. 56. 1 Cor. xv. 25. Heb. i. v. vii. &c. The observations which occur in the note, page 152–157, to the present learned Bishop of Chester's “ Dissertation on the Traditional Knowledge of a Promised Redeemer,” are so satisfactory, that I shall satisfy myself with referring to them. They prove the general concurrence of our Lord's contemporaries as to the interpretation of the Psalm; the straits to which the modern Jews are reduced by their application of t. and the false reasoning as well as loose religion which haag upon the modern school of German divinity, in attempting : explain it otherwise than of Christ, and, if of Christ
, a : prophecy. I shall only add, in proof the same opinia being held by the early Christian Church, a few authorities from the early Fathers : Clement in Epist. ad Cor. applies it to Christ; Barnabas, in chap. xii. interpre it similarly; Justin Martyr, in Dial. cum. Tryph. a. Tertull. advers. Mar.refute the Jews, who applied it to Hex: kiah; Lactantius Jns. Div. iv. 12. not only follows their for steps, but seems to point at its reference to the ascension el Christ ; Origin, Eusebius, and Chrysostom, are of the su opinion, as to its direct application to the Redeemer
. I the beginning of the last century, a controversy of see consequence was excited among the German Protestant
: by Masson's applying the Psalm to David; he was i futed by Martin, Lampe, and others.
Since that tin many German Divines, following the footsteps of Mendelsoła have attempted to apply it to David and others. Ilgenis supposes it to be a congratulatory ode on the taking of Rable, Eckman supposes that it was
written and addressed t David after the translation of the ark, and that the allegoris and typical meaning was never thought of until after the Bbylonish captivity. Herder entirely applies it to Darid Pfeiffer understands the first and second verses of the Pu: listines, and the last of the Israelites' passage of the Jorda Borkh interprets it of Solomon ; and De Wette going stil farther, characterises the application of this Psalm to the Me siah, as absurd and impious, and supposes it to be an ode aldressed to some Asmonæan Prince, probably to John Fly canus, who he thinks was in a peculiar sense a royal priest Vide Bergman Comment. in Psal. cx. 12—20. Such interpretations disfiguring such learning as these critics generally possess, read an awful lesson to the students in theology
Page 319.-The learned Venema. “Est oraculi divini par