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cxvi. 3, "The sorrows of death compassed me, Testament. Always before my face.-As being and the pains of hell (hades or sheol, the cords or always present to help me, and to deliver me out pains that were binding me down to the grave) of all my troubles. He is on my right hand. To gat hold on me." We are not to infer from this be at hand is to be near to afford help. The that our Lord suffered any thing after death. It right hand is mentioned because that was the means simply that he could not be held by the place of dignity and honour. And David did not grave, but that God loosed the bonds which had design simply to say that he was near to help him, held him there, and that he now set him free who but that he had the place of honour, the highest had been encompassed by these pains or bonds, place in his affections. (Psa. cix. 31.) In our until they had brought him down to the grave. dependence on God we should exalt him. We Pain, mighty pain, will encompass us all like the should not merely regard him as our help, but constrictions and bindings of a cord which we should at the same time give him the highest cannot loose, and will fasten our limbs and bodies place in our affections. That I should not be in the grave. Those bands begin to be thrown moved.-That is, that no great evil or calamity around us in early life, and they are drawn closer should happen to me, that I may stand firm. The and closer, until we lie panting under the stric-phrase denotes to sink into calamities, or to fall ture on a bed of pain, and then are still and im- into the power of enemies. (Psa. lxii. 2, 6; xlvi. moveable in the grave; subdued in a manner not 6.) This expresses the confidence of one who is a little resembling the mortal agonies of the tiger in danger of great calamities and who puts his in the convolutions of the boa constrictor; or trust in the help of God alone. like Laocoon and his sons in the folds of the serpents from the island of Tenedos. It was not possible.-This does not refer to any natural impossibility, or to any inherent efficacy or power in the body of Jesus itself; but simply means that in the circumstances of the case such an event could not be. Why it could not be, he proceeds at once to show. It could not be consistently with the promises of the Scriptures. Jesus was the Prince of life (Acts iii. 15,) and had life in himself (John i. 4; v. 26,) and had power to lay down his life, and to take it again (John x. 18;) and it was indispensable that he should rise. He came, also, that through death he might destroy him that had the power of death, that is, the devil (Heb. ii. 14;) and as it was his purpose to gain this victory, he could not be defeated in it by being confined to the grave.

VER. 25. For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not

be moved:

c Psa. xvi. 8, 11.

For David speaketh, &c.-This doctrine that the Messiah must rise from the dead, Peter proceeds to prove by a quotation from the Old Testament. This passage is taken from Psa. xvi. 8, 11. It is made from the Greek version of the Septuagint, with only one slight and unimportant change. Nor is there any material change, as will be seen, from the Hebrew. In what sense this Psalm can be applied to Christ will be seen after we have examined the expressions which Peter alleges. I foresaw the Lord.-This is an unhappy translation. To foresee the Lord always before us conveys no idea, though it may be a literal translation of the passage. The word means to foresee, and then to see before us, that is, as present with us, to regard as being near. It thus implies to put confidence in one; to rely on him, or expect assistance from him. This is its meaning here. The Hebrew is, I expected, or waited for. It thus expresses the petition of one who is helpless and dependent, who waits for help from God. It is often thus used in the Old

VER. 26. Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope.

Therefore.-Peter ascribes these expressions to the Messiah. The reason why he would exult or rejoice was, that he would be preserved amidst the sorrows that were coming on him, and could look forward to the triumph that awaited him. Thus Paul says (Heb. xii. 2,) that "Jesus... for the joy that was set before him, endured the cross, despising the shame," &c. And throughout the New Testament, the shame and sorrow of his sufferings were regarded as connected with his glory and his triumph. (Luke xxiv. 26. Phil. ii. 6, 9. Eph. i. 20, 21.) In this, our Saviour has left us an example, that we should walk in his steps. The prospect of future glory and triumph should sustain us amid all afflictions, and make us ready, like him, to lie down amid even the corruptions of the grave. Did my heart rejoice.In the Hebrew this is in the present tense, "my heart rejoices." The word "heart" here expresses the person, and is the same as saying I rejoice. The Hebrews used the different members to express the person. And thus we say, "every soul perished; the vessel had forty hands; wise heads do not think so: hearts of steel will not flinch," &c.-Prof. Stuart on the xvth Psalm. The meaning is, because God is near me in time of calamity, and will support and deliver me, I will not be agitated or fear, but will exult in the prospect of the future, in view of the "joy that is set before me." My tongue was glad.—Hebrew, My glory, or my honour exults. The word is used to denote majesty, splendour, dignity, honour. It is also used to express the heart or soul, either because that is the chief source of man's dignity, or because the word is also expressive of the liver, regarded by the Hebrews as the seat of the affections. Gen. xlix. 6, "Unto their assembly, mine honour," i. e. my soul, or myself, "be not thou united." Psa. lvii. 8, "Awake up, my glory," &c. Psa. cviii. 1, “I will sing.......... even with my glory." This word the Septuagint translated tongue. The Arabic and Latin Vulgate have also done the same. Why they thus use the word is not clear. It may be because the

tongue, or the gift of speech, was that which chiefly contributes to the honour of man, or distinguishes him from the brutal creation. The word "glory" is used expressly for tongue in Psa. Xxx. 12, "To the end that my glory may sing praise to thee, and not be silent." Moreover also. -Truly; in addition to this. My flesh.-My body. See ver. 31. 1 Cor. v. 5. It means here properly the body separate from the soul; the dead body. Shall rest.-Shall rest or repose in the grave, free from corruption. In hope.-In confident expectation of a resurrection. The Hebrew word rather expresses confidence than hope. The passage means, "My body will I commit to the grave, with a confident expectation of the future, that is, with a firm belief that it will not see corruption, but will be raised up." It thus expresses the feelings of the dying Messiah; the assured confidence which he had that his repose in the grave would not be long, and would certainly come to an end. The death of Christians is also in the New Testament represented as a sleep, and as repose, (Acts vii. 60. 1 Cor. xv. 6, 18. 1 Thess. iv. 13, 15. 2 Pet. iii. 4;) and they may also, after the example of their Lord, commit their bodies to the dust, in hope. They shall lie in the grave under the assurance of a happy resurrection; and though their bodies, unlike his, shall moulder to their native dust, yet this corruptible shall put on incorruption, and this mortal shall put on immortality. (1 Cor. xv. 53.)

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by no means expresses the force of the original; and if with this idea we read a passage like the one before us, it would convey an erroneous meaning altogether; although formerly the English word perhaps expressed no more than the original. The Greek word hades means literally a place devoid of light; a dark, obscure abode ; and in Greek writers was applied to the dark and obscure regions where disembodied spirits were supposed to dwell. It occurs but eleven times in the New Testament. In this place it is the translation of the Hebrew, sheol. In Rev. xx. 13, 14, it is connected with death. "And death and hell (hades) delivered up the dead which were in them." "And death and hell (hades) were cast into the lake of fire." See also Rev. vi. 8; i. 18, "I have the keys of hell and of death." In 1 Cor. xv. 55, it means the grave. ‘O grave (hades) where is thy victory?" In Matt. xi. 23, it means a deep, profound place, opposed to an exalted one; a condition of calamity and degradation opposed to former great prosperity. Thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell" (hades). In Luke xvi. 23, it is applied to the place where the rich man was after death, in a state of punishment. "In hell (hades) he lifted up his eyes being in torments." In this place it is connected with the idea of suffering; and undoubtedly denotes a place of punishment. The Septuagint has used this word commonly to translate the word sheol. Once it is used as a translation of the phrase "the stones of the pit," (Isa. xiv. 19;) twice to express silence, particularly the silence of the grave, (Psa. xciv. 17; cxv. 17;) once to express the Hebrew for "the shadow of death," (Job xxxviii. 17;) and sixty times to translate the word sheol. It is remarkable that it is never used in the Old Testament to denote Thou wilt not leave my soul.-The word "soul," the word keber, p, which properly denotes a with us, means the thinking, the immortal part grave or sepulchre. The idea which was conof man, and is applied to it whether existing in veyed by the word sheol, or hades, was not proconnexion with the body, or whether separate perly a grave or sepulchre, but that dark, unfrom it. The Hebrew word translated soul, here, known state, including the grave, which consti", naphshi, however, may mean, my spirit, tuted the dominions of the dead. What idea the my mind, my life; and may denote here nothing Hebrews had of the future world, it is now diffimore than me, or myself. It means, properly, cult to explain, and is not necessary in the case breath; then life, or the vital principle, a living before us. The word originally denoting simply being; then the soul, the spirit, the thinking part. the state of the dead, the insatiable demands of Instances where it is put for the individual him- the grave, came at last to be extended in its meanself, meaning "me or "myself" may be seen in ing, in proportion as they received new revelaPsa. xi. 1; xxxv. 3, 7. Job ix. 21. There is tions or formed new opinions about the future no clear instance in which it is applied to the world. Perhaps the following may be the prosoul in its separate state, or disjoined from the cess of thought by which the word came to have body. In this place it must be explained in part the peculiar meanings which it is found to have by the meaning of the word hell. If that means in the Old Testament. (1.) The word death and grave, then this word probably means me;" the grave, keber, would express the abode of a thou wilt not leave me in the grave. The mean- deceased body in the earth. (2.) Man has a soul, ing probably is, "Thou wilt not leave me in sheol, a thinking principle; and the inquiry must arise, neither," &c. The word "leave" here means, what will be its state? Will it die also? The "Thou wilt not resign me to, or wilt not give me Hebrews never appear to have believed that. over to it, to be held under its power." In hell, eig Will it ascend to heaven at once? On that subacov. The word "hell," in English, now common-ject they had at first no knowledge. Will it go ly denotes the place of the future eternal punish- at once to a place of torment? Of that also they ment of the wicked. This sense it has acquired had no information at first. Yet they supposed by long usage. It is a Saxon word derived from it would live: and the word sheol expressed just helan, to cover; and denotes literally, a covered this state-the dark, unknown regions of the or deep place (Webster;) then the dark and disdead; the abode of spirits, whether good or bad; mal abode of departed spirits; and then the place the residence of departed men, whether fixed in of torment. As the word is used now by us, it a permanent habitation, or whether wandering

VER. 27. Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

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about. As they were ignorant of the size and spherical structure of the earth, they seem to have supposed this region to be situated in the earth, far below us; and hence it is put in opposition to heaven. Psa. cxxxix. 8, "If I ascend to heaven, thou art there; if I make my bed in hell, (sheol,) thou art there." (Amos ix. 2.) The most common meaning of the word is, therefore, to express those dark regions, the lower world, the region of ghosts, &c. Instances of this, almost without number, might be given. See a most striking and sublime instance of this in Isa. xiv. 9, "Hell from beneath is moved to meet thee," &c.; where the assembled dead are represented as being agitated in all their vast regions at the death of the king of Babylon. (3.) The inquiry could not but arise, whether all these beings were happy? This point revelation decided; and it was decided in the Old Testament. Yet this word would better express the state of the wicked dead, than the righteous. It conveyed the idea of darkness, gloom, wandering; the idea of a sad and unfixed abode, unlike heaven. Hence the word sometimes expresses the idea of a place of punishment. Psa. ix. 17, "The wicked shall be turned into hell," &c. (Prov. xv. 11; xxiii. 14; xxvii. 20. Job xxvi. 6.) While, therefore, the word does not mean properly a grave or a sepulchre, yet it does mean often the state of the dead, without designating whether in happiness or wo, but implying the continued existence of the soul. In this sense it is often used in the Old Testament, where the Hebrew word is sheol, and the Greek hades. Gen. xxxvii. 35, "I will go down into the grave, unto my son, mourning." I will go down to the dead, to death, to my son, still there existing. xlii. 38; xliv. 29, "He shall bring down my grey hairs with sorrow to the grave." (Num. xvi. 30, 33. 1 Kings ii. 6, 9, &c. &c.) In the place before us, therefore, the meaning is simply, thou wilt not leave me among the dead. This conveys all the idea. It does not mean literally the grave or the sepulchre; that relates only to the body. This expression refers to the deceased Messiah. Thou wilt not leave him among the dead; thou wilt raise him up. It is from this passage, perhaps, aided by two others (Rom. x. 7, and 1 Pet. iii. 19,) that the doctrine originated, that Christ "descended," as it is expressed in the creed, "into hell ;" and many have invented strange opinions about his going among lost spirits. The doctrine of the Roman Catholic church has been, that he went to purgatory, to deliver the spirits confined there. But if the interpretation now given be correct, then it will follow, (1.) That nothing is affirmed here about the destination of the human soul of Christ after his death. That he went to the region of the dead is implied, but nothing further. (2.) It may be remarked, that the Scriptures affirm nothing about the state of his soul in that time which intervened between his death and resurrection. The only intimation which occurs on the subject is such as to leave us to suppose that he was in a state of happiness. To the dying thief Jesus said, This day shalt thou be with me in paradise." (Luke xxiii. 43.) When Jesus died he said, "It is finished;" and he doubtless meant by that, that his sufferings and toils for man's redemption

were at an end. All suppositions of any toils or pains after his death are fables, and without the slightest warrant in the New Testament. Thine Holy One.-The word in the Hebrew which is translated here "holy one," properly denotes one who is tenderly and piously devoted to another; and answers to the expression used in the New Testament, "my beloved Son." It is also used as it is here by the Septuagint, and by Peter, to denote one that is holy, that is set apart to God. In this sense it is applied to Christ, either as being set apart to this office, or as so pure as to make it proper to designate him by way of eminence the Holy One, or the Holy One of God. It is several times used as the well-known designation of the Messiah. Mark i. 24, “I know thee, who thou art, the Holy One of God." Luke iv. 34. Acts iii. 14, "But ye denied the holy One, and the just," &c. See also Luke i. 35, "That holy thing that is born of thee shall be called the Son of God." To see corruption.-To see corruption is to experience it, to be made partakers of it. The Hebrews often expressed the idea of experiencing any thing by the use of words pertaining to the senses; as, to taste of death, to see death, &c. Corruption here means putrefaction in the grave. The word which is used in the Psalm, nnw, shahath, is thus used in Job xvii. 14, "I have said to corruption, thou art my father," &c. The Greek word thus used properly denotes this. Thus it is used in Acts xiii. 34-37. This meaning would be properly suggested by the Hebrew word; and thus the ancient versions understood it. The meaning implied in the expression is, that he of whom the Psalm was written should be restored to life again; and this meaning Peter proceeds to show that the words must have.

VER. 28. Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance.

Thou hast made known, &c.-The Hebrew is, "Thou wilt make known to me," &c. In relation to the Messiah, it means, Thou wilt restore me to life. The way of life.-This properly means the path to life; as we say, the road to preferment or honour; the path to happiness; the highway to ruin, &c. See Prov. vii. 26, 27. It means, thou wilt make known to me life itself, i. e. thou wilt restore me to life. The expressions in the Psalm are capable of this interpretation without doing any violence to the text; and if the preceding verses refer to the death and burial of the Messiah, then the natural and proper meaning of this is, that he would be restored to life again. Thou hast made me full of joy.-This expresses the feelings of the Messiah in view of the favour that would thus be showed him; the resurrection from the dead, and the elevation to the right hand of God. It was this which is represented as sustaining him-the prospect of the joy that was before him, in heaven. (Heb. xii. 2. Eph. i. 20-22.) With thy countenance.— Literally, "with thy face," that is, in thy presence. The words countenance and presence mean the same thing; and denote favour, or the

honour and happiness provided by being admitted to the presence of God. The prospect of the honour that would be bestowed on the Messiah, was that which sustained him. And this proves that the person contemplated in the Psalm expected to be raised from the dead, and exalted to the presence of God. That expectation is now fulfilled; and the Messiah is now filled with joy in his exaltation to the throne of the universe. He has "ascended to his Father and our Father;" he is "seated at the right hand of God;" he has entered on that "joy which was set before him;" he is "crowned with glory and honour;" and "all things are put under his feet." In view of this, we may remark, (1.) That the Messiah had full and confident expectation that he would rise from the dead. This the Lord Jesus always evinced, and often declared it to his disciples. (2.) If the Saviour rejoiced in view of the glories before him, we should also. We should anticipate with joy an everlasting dwelling in the presence of God, and the high honour of sitting "with him on his throne, as he overcame, and is set down with the Father on his throne." (3.) The prospect of this should sustain us, as it did him, in the midst of persecution, calamity, and trials. They will soon be ended; and if we are his friends, we shall "overcome," as he did, and be admitted to the "fulness of joy" above, and to the "right hand" of God, "where are pleasures for evermore."

VER. 29. Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.

yor, I may.

Men and brethren.-This passage of the Psalms Peter now proves could not relate to David, but must have reference to the Messiah. He begins his argument in a respectful manner, addressing them as his brethren, though they had just charged him and the others with intoxication. Christians should use the usual respectful forms of salutation, whatever contempt and reproaches they may meet with from opposers. Let me freely speak. That is, 'It is lawful or proper to speak with boldness, or openly, respecting David.' Though he was eminently a pious man; though venerated by us all as a king; yet it is proper to say of him, that he is dead, and has returned to corruption. This was a delicate way of expressing high respect for the monarch whom they all honoured; and yet evincing boldness in examining a passage of Scripture which probably many supposed to have reference solely to him. Of the patriarch David.--The word "patriarch" properly means the head or ruler of a family; and then the founder of a family, or an illustrious ancestor. It was commonly applied to Abraham, Isaac, and Jacob, &c. by way of eminence; the illustrious founders of the Jewish nation. (Heb. vii. 4. Acts vii. 8, 9.) It was also applied to the heads of the families, or the chief men of the tribes of Israel. (1 Chron. xxiv. 31. 2 Chron. xix. 8, &c.) It was thus a title of honour, denoting high respect. Applied to David, it means that he was the illustrious head or founder of the

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royal family, and implies Peter's intention not to say any thing disrespectful of such a king; at the same time that he freely canvassed a passage of Scripture which had been supposed to refer to him. Dead and buried.-The record of that fact they had in the Old Testament. There had been no pretence that he had risen, and therefore the Psalm could not apply to him. His sepulchre is with us.-Is in the city of Jerusalem. Sepulchres were commonly situated without the walls of cities and the limits of villages. The custom of burying in towns was not commonly practised. This was true of other ancient nations as well as the Hebrews, and is still in eastern countries, except in the case of kings and very distinguished men, whose ashes are permitted to repose within the walls of a city. 1 Sam. xxviii. 3, "Samuel was dead......and Israel.... buried him in Ramah, in his own city." 2 Kings xxi. 18, Manasseh...... was buried in the garden of his own house." 2 Chron. xvi. 14, "Asa was buried in the city of David." (2 Kings xiv. 20.) The sepulchres of the Hebrew kings were on Mount Zion. (2 Chron. xxi. 20; xxiv. 25; xxviii. 27; xxxii. 33; xxiv. 16. 2 Kings xiv. 20.) David was buried in the city of David, (1 Kings ii. 10,) with his fathers, i. e. on Mount Zion, where he built a city called after his name. (2 Sam. v. 7.) Of what form the tombs of the kings were made is not certainly known. It is almost certain, however, that they would be constructed in a magnificent manner. The tombs were commonly excavations from rocks, or natural caves; and sepulchres cut out of the solid rock, of vast extent, are known to have existed. The following account of the tomb called "the sepulchre of the kings," is abridged from Maundrell. proach is through an entrance cut out of a solid rock, which admits you into an open court about forty paces square, cut down into the rock. On the south side is a portico nine paces long and four broad, hewn likewise out of the solid rock. At the end of the portico is the descent to the sepulchres. The descent is into a room about seven or eight yards square, cut out of the natural rock. From this room there are passages into six more, all of the same fabric with the first. In every one of these rooms, except the first, were coffins placed in niches in the sides of the chamber," &c.-Maundrell's Travels, p. 76. If the tombs of the kings were of this form, it is clear that they were works of great labour and expense. Probably also there were, as there are now, costly and splendid monuments erected to the meniory of the mighty dead. Unto this day. -That the sepulchre of David was well known and honoured, is clear from Josephus. (Antiq. b. vii. c. xv. § 3.) "He (David) was buried by his son Solomon in Jerusalem with great magnificence, and with all the other funeral pomps with which kings used to be buried. Moreover, he had immense wealth buried with him: for a thousand and three hundred years afterwards, Hyrcanus the high-priest, when he was besieged by Antiochus, and was desirous of giving him money to raise the siege, opened one room of David's sepulchre, and took out three thousand talents. Herod, many years afterward, opened another room, and took away a great deal of

"The ap

money," &c. See also Antiq. b. xiii. c. viii. §

4.

The tomb of a monarch like David would be well known and had in reverence. Peter might, then, confidently appeal to their own belief and knowledge, that David had not been raised from the dead. No Jew believed or supposed it. All, by their care of his sepulchre, and by the honour with which they regarded his grave, believed that he had returned to corruption. The Psalm, therefore, could not apply to him.

VER. 30. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;

z 2 Sam. xxiii. 2. a 2 Sam. vii. 12, 13. Psa. cxxxii. 11. b Heb. vi. 17.

Therefore. As David was dead and buried, it was clear that he could not have referred to himself in this remarkable declaration. It followed that he must have had reference to some other one. Being a prophet.-One who foretold future events. That David was inspired, is clear. (2 Sam. xxiii. 2.) Many of the prophecies relating to the Messiah are found in the Psalms of David. (Psa. xxii. 1.) Comp. Matt. xxvii. 46. Luke xxiv. 44. Psa. xxii. 18. Comp. Matt. xxvii. 35. Psa. Ixix. 21. Comp. Matt. xxvii. 34, 48. Psa. xix. 25. Comp. Acts i. 20. And knowing. -Knowing by what God had said to him respecting his posterity. Had sworn with an oath. -The places which speak of God as having sworn to David are found in Psa. lxxxix. 3, 4. "I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish," &c. And, Psa. cxxxii. 11, "The Lord hath sworn in truth unto David, he will not turn from it, Of the fruit of thy body will I set upon my throne." (Psa. lxxxix. 35, 36.) The promise to which reference is made in all these places is in 2 Sam. vii. 11-16. Of the fruit of his loins.-Of his descendants. See 2 Sam. vii. 12. Gen. xxxv. 11; xlvi. 26. 1 Kings viii. 19, &c. According to the flesh.-That is, so far as the human nature of the Messiah was concerned, he would be descended from David. Expressions like these are very remarkable. If the Messiah was only a man, they would be unmeaning. They are never used in relation to a mere man; and they imply that the speaker or writer supposed that there pertained to the Messiah a nature which was not according to the flesh. See Rom. i. 3, 4. He would raise up Christ.-That is, the Messiah. To raise up seed, or descendants, is to give them to him. The promises made to David in all these places had immediate reference to Solomon, and to his descendants. But it is clear that the New Testament writers understood them as referring to the Messiah. And it is no less clear that the Jews understood that the Messiah was to be descended from David. (Matt. xii. 23; xxi. 9; xxii. 42, 45. Mark xi. 10. John vii. 42, &c.) In what way these promises that were made to David were understood as applying to the Messiah, it may not be easy to determine. The fact, however, is clear. The following remarks may

throw some light on the subject. The kingdom which was promised to David was to have no end; it was to be established for ever. Yet his descendants died, and his kingdom, like all other kingdoms, changed. The promise likewise stood by itself; it was not made to any other of the Jewish kings; nor were similar declarations made of surrounding kingdoms and nations. It came, therefore, gradually to be applied to that future King and kingdom which was the hope of the nation, and their eyes were anxiously fixed on the long-expected Messiah. At the time that he came, it had become the settled doctrine of the Jews that he was to descend from David, and that his kingdom was to be perpetual. On this belief of the prophecy the apostles argued; and the opinions of the Jews furnished a strong point by which they could convince them that Jesus was the Messiah. Peter affirms that David was aware of this, and that he so understood the promise as referring not only to Solomon, but in a far more important sense to the Messiah. Happily, we have a commentary of David himself also, as expressing his own views of that promise. That comment is found particularly in the id, xxiid, lxixth, and xvith Psalms. In these Psalms there can be no doubt that David looked forward to the coming of the Messiah; and there can be as little that he regarded the promise made to him as extending to his coming and his reign.

It may be remarked, that there are some important variations in the manuscripts in regard to this verse. The expression "according to the flesh" is omitted in many MSS. and is now left out by Griesbach in his New Testament. It is omitted also by the ancient Syriac and Ethiopic versions, and by the Latin Vulgate. To sit on his throne.-To be his successor in his kingdom. Saul was the first of the kings of Israel. The kingdom was taken away from him and his posterity, and conferred on David and his descendants. It was determined that it should be continued in the family of David, and no more go out of his family, as it had from the family of Saul. The peculiar characteristic of David as king, or that which distinguished him from the other kings of the earth, was, that he reigned over the people of God. Israel was his chosen people; and the kingdom was over that nation. Hence he that should reign over the people of God, though in a manner somewhat different from David, would be regarded as occupying his throne, and as being his successor. The form of the administration might be varied, but it would still retain its prime characteristic, as being a reign over the people of God. In this sense the Messiah sits on the throne of David. He is his descendant and successor. He has an empire over all the friends of the Most High. And as that kingdom is destined to fill the earth, and to be eternal in the heavens, so it may be said that it is a kingdom which shall have no end. It is spiritual, but not the less real; defended not with carnal weapons, but not the less really defended; advanced not by the sword and the din of arms, but not the less really advanced against principalities and powers, and spiritual wickedness in high places; not under a visible head and earthly monarch, but not less

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