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enemies, which would not that I should reign over them, bring hither and slay them before me."

We have seen the application of this Psalm to Messiah, or rather its inapplicability to any other personage. We have seen that neither Abraham, nor David, nor Hezekiah, in whole or in part, can be concerned in its interpretation ; but confessedly much difficulty remains behind. The Psalm itself seems to be a fragment wrested violently from some larger composition; we are left without introduction, and termination-we know not the time when, nor the occasion on which it was composed, and the disjointed nature of its periods, and the unnoticed transition of speakers involve its meaning in much obscurity. Having avowed my conviction that it is to be applied to Messiah, and to Messiah only, I shall on the present occasion but present you with the general view which I have been induced to take of the meaning of this interesting portion of Scripture, reserving its particular confirmation and establishment to a future opportunity.

In the fifth chapter of the second Book of Samuel, we are told, that “ David took the strong hold of Zion,” and “dwelt in the fort, and called it the City of David, and went on, and grew great, and the Lord God of Hosts was with him.”

In the next chapter we are informed, both of his interrupted attempt to bring up the ark of the Lord, and of his final success—“ So David and all the house of Israel brought up the ark of the Lord with shouting, and with the sound of a trumpet.” For such a solemnity, the enthroning of the ark of the covenant, the visible representation of Jehovah, in the place in which he loved to fix his name, two of the most splendid, though confessedly the most mysterious Psalms, are supposed to have been composed—and the sixty-eighth which was sung during the progress of the bearers of the ark, and the twenty-fourth which hallowed its reception on the sacred hill on which God desired to dwell, while they bear testimony to the high and awful strains of David, prove likewise how deeply impressed he was with the presence of the Most High. Both of these Psalms are recognised by our Church as prophetical of the Messiah's kingdom, of the glories of his ascension, and the influence of his reign; and under the inspiration of such a moment and for a similar purpose, do I conceive the Psalm before us to have been composed. David had felt the protecting hand of God, and the inbreathing influence

of the Spirit; he had seen himself raised from the sheep-cot to be king over Israel, and like Abraham he must have known himself the progenitor of the promised Messiah; he had been permitted to conduct the ark of God, from its exile to the tabernacle, and it had been given to him to see, that in that passage, an ascension great beyond mortal imagination was shadowed out—he had been taught that one descended from himself “according to the flesh,” one partaking of flesh and blood, the true Schechinah had dared to approach those everlasting doors, into which no son of Adam could demand an entrance—that attended by myriads of astonished and rejoicing spirits he called with the power of the Godhead, and the claims of a conqueror to the gates to “ lift up their heads,” to “the everlasting doors to be lifted

that the King of Glory should enter, the Lord strong and mighty in battle,” and he had been privileged to behold that He “the King of Hosts,” the all-conquering Messiah had entered in, that having“ led captivity captive, and ascended on high, he was to receive gifts for man, yea, even for the rebellious.Can we suppose that his inspiration ceased here? That the visions of glory terminated with the unclosing of the heavenly portals, that the Prophet was not admitted to see the entrance of the Lord of Hosts into his mediatorial kingdom? Can we think that he, whose strains bear such awful testimony to his conviction of human guilt and of divine justice, he who had witnessed in prophetic vision the ascension of that Being, who was in after ages to breathe forth his prayers and supplications in the inspired words of David-can we think that he was not permitted to see that great event accomplished, whose rise and progress he had witnessed, and accomplished it was not until the priesthood of the Messiah was recognised, until the blood of the voluntary victim was presented in the Holy of Holies, and Jesus Christ, the mysterious union of God and man, was received as the mediatorial King, and hailed as “the Priest for ever?” This want, this interruption in these two splendid Psalms, is supplied by the one under our consideration ;the sixty-eighth hails the ascent of the Messiah, prefigured by the translation of the ark, and gives a rapid and obscure view of the glories and the blessings consequent upon that event; the twenty-fourth exhibits to us, the Messiah ascending to his redemption throne, upborn by the wings of Angels and Archangels, and hosanned by the whole intelligent creation ; it marks in the most glowing colours the triumphant entry of Messiah into the



up the

avenly regions, and the tone of authority id power with which he commands that itrance-it sends him attended by the An

Host to his Father's Throne, there dis claim that pre-eminence which was his

y inheritance, and his by conquest—and Tere the Psalm before us, “ takes and aronderous tale”-it exhibits to us the awful Doru-solemnities of his reception-it represents the dtc #ather bestowing on his well-beloved Son the 20 Kingdom which he had earned, exalting him damclo that throne, and putting all things under of the ais feet-receiving him in his office of Prophet, do mand promising universality and permanence Horto “ the rod of his strength”—receiving him in

the office of Priesthood, his own peculiar medits Priesthood, and confirming its efficacy and per duration by an oath--thus perfecting the re

demption scheme, and completing the conterste quest“over sin and death, and him who had the

Man united with God was raised to the throne of Being—Man united with God perfected the sacrifice which was

demanded, and the Angelic Host is represented Seeds by the Psalmist as taking up the strain, and

hymning the future triumphs of the King of Glory, triumphs over his foes, whom he will visit in the day of his wrath, and triumphs with his willing people, whom he will assist

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the arte power of death."


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