50<\/strong>. These closing words may be due to a later poet, who thus sums up the lessons of the Psalm. But they may well be David’s own. He drops the first person, and surveys his own life from without, in the light of the great promise of 2Sa 7:12-16<\/span>. These are the deliverances Jehovah has wrought for the king of His choice; this is a sample of the lovingkindness which He has shewn to His Anointed, and will shew to his seed for evermore. The words reach forward to the perfect life, and the world-wide victories, of the Christ, the Son of David.<\/p>\n Great deliverance<\/em> &c.] Lit. He magnifieth the salvations of his king<\/em>. Cp. Psa 20:6<\/span>. The Kthbh<\/em> and the Versions in 2 Sam. have the same reading: but the Qr<\/em>, which the A.V. follows, has “He is a tower of deliverance for his king.” Cp. Psa 61:3<\/span>; Pro 18:10<\/span>.The consonants of the two words, as originally written defectively and without vowels, are identical.<\/p>\n mercy<\/em> ] lovingkindness. Cp. Psa 17:7<\/span>; 2Sa 7:15<\/span>.<\/p>\n Great deliverance giveth he to his king – <\/B>To David, as king. The word in the original, which is rendered deliverance, means properly salvations, and is here in the plural number. It refers not to one act of divine interposition, but to the many acts (referred to in the psalm) in which God had interposed to save him from danger and from death. The phrase to his king refers to the fact that God had appointed him to reign, and to administer the government for him. He did not reign on his own account, but he reigned for God, and with a view to do his will.<\/P> And showeth mercy to his anointed – <\/B>To him who had been set apart to the kingly office by a solemn act of anointing. Compare 1Sa 16:13<\/span>; 2Sa 2:4-7<\/U><\/span>; 2Sa 5:3<\/span>, 2Sa 5:17<\/U><\/span>; 2Sa 12:7<\/span>; compare 2Ki 9:3<\/U><\/span>, 2Ki 9:6<\/span>,2Ki 9:12<\/span>. It is in allusion to this custom that the Messiah is called the Anointed, or the Christ. See the note at Mat 1:1<\/span>.<\/P> To David, and to his seed – <\/B>To his descendants, or posterity. There is an undoubted reference here to the promises made to David in regard to his successors on the throne. See 2Sa 7:12-16<\/span>, 2Sa 7:25-26<\/span>, and Ps. 89:19-37<\/span>.<\/P> Forevermore – <\/B>This expresses the confident expectation of David that the government would remain in his family to the latest times. This expectation was founded on such promises as that in 2Sa 7:12-13<\/span> : I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom; he shall build an house for my name, and I will establish the throne of his kingdom forever. Also 2Sa 7:16<\/span> : And thine house and thy kingdom shall be established forever before thee; thy throne shall be established forever. See also Psa 89:36<\/span> : His seed shall endure forever, and his throne as the sun before me. The perpetuity of this kingdom is found, in fact, in the reign of the Messiah, a descendant of David, in whose eternal reign these promises will receive an ample fulfillment. See Isa 9:7<\/span>. Compare Luk 1:32-33<\/span>. The temporal reign passed wholly away in the process of time from the descendants of David; the spiritual reign is perpetual in the Messiah. How far David understood this it is not important to inquire, and it would be impossible to determine. It is sufficient for the proper understanding of the place to remember<\/P> (a) that there will have been a strict fulfillment of the promise, according to the full import of the language, in the Messiah, the Son of David; and<\/P> (b) that, however this may have been understood by David who recorded the promise, the real author of the promise was the Holy Spirit, and that the real meaning of the promise, as thus recorded, was that it should be fulfilled as it has been.<\/P> In this, as in all other cases, the inquiry to be made in interpreting the language is not how the sacred penman understood it, but what was meant by the real author, the Spirit of God – and whether the prediction, according to that meaning, has been fulfilled. When a man employs an amanuensis, the inquiry in regard to what is written is not how the amanuensis understood it, but how he who dictated what was written intended it should be understood. Applying this principle, the prediction here and elsewhere, in regard to the perpetuity of the reign of David and his posterity, has been, and is, fulfilled in the most ample manner. Great Davids greater Son shall reign forever and ever.<\/P> <\/p>\n Psa 18:50<\/span><\/p>\n Great deliverance giveth He to the King.<\/em><\/p>\n <\/em><\/p>\n Great deliverances<\/strong><\/p>\n This is Christs resurrection Psalm. It is a Psalm of deliverance or salvation–the two words are the same. This deliverance is one of love, power, and righteousness. The whole history of the Bible from beginning to end pertains to what God calls deliverance. First of all, we have King Davids history, the history of deliverance. Secondly, we have in Israels history a history of deliverance. Thirdly, in Messiahs history we have a history of deliverance. Fourthly, in the Churchs history we have a history of deliverance. And lastly, in the history of each individual man we have a history of deliverance. It is deliverance from first to last. (A. Bonar.<\/em>)<\/p>\n .<\/p>\n <\/p>\n Psa 19:1-14 Verse 50<\/span>. Great deliverance giveth he to his king<\/B><\/I>] David was a king of God’s appointment, and was peculiarly favoured by him. Literally, He is magnifying the salvations of his king<\/I>. He not only delivers, but follows up those deliverances with innumerable blessings.<\/P> <\/P> Showeth mercy – to David<\/B><\/I>] I have no claim<\/I> upon his bounty. I deserve<\/I> nothing from him, but he continues to show mercy<\/I>.<\/P> <\/P> To his seed<\/B><\/I>] His posterity<\/I>. So the words zera<\/I> and , in the Old and New Testament, should be universally translated. The common translation is totally improper, and now<\/I> more so than formerly, when anatomy<\/I> was less understood.<\/P> <\/P> For evermore.<\/B><\/I>] ad olam, for ever<\/I>; through all duration of created worlds. And more <\/I>– the eternity that is beyond time. This shows that another David<\/I> is meant, with another kind of posterity<\/I>, and another sort of kingdom<\/I>. From the family of David<\/I> came the man<\/I> Christ Jesus<\/I>; his posterity<\/I> are the genuine Christians<\/I>; his kingdom<\/I>, in which they are subjects<\/I>, is spiritual<\/I>. This government<\/I> shall last through all time, for Christianity will continue to prevail till the end of the world<\/I>: and it will be extended through eternity<\/I>; for that is the kingdom of glory in which Jesus reigns on the throne of his Father, and in which his followers shall reign with him for ever and ever.<\/P> <\/P> It has already been remarked that this whole Psalm has been understood as relating to the passion<\/I> and victories<\/I> of CHRIST, and the success of the Gospel in the earth<\/I>. In this way Bishop Horne<\/I> has understood and paraphrased it; and in the same way it is considered by the ancient Psalter<\/I>, so often mentioned. Many of the primitive fathers<\/I> and modern interpreters<\/I> have taken the same view of it. Those passages which I judged to have this meaning I have pointed out, and have only to add that, as David was a type of<\/I> Christ<\/I>, many things spoken of him primarily<\/I>, refer to our Lord ultimately<\/I>; but much judgment and caution are required in their application. To apply the whole Psalm in this way appears to me very injudicious, and often derogatory from the majesty of Christ. Let this be my excuse for not following the same track in which many of my predecessors have gone.<\/P> <\/P> ANALYSIS OF THE EIGHTEENTH PSALM<\/B><\/P> <\/P> David’s or song of triumph after his conquest of ail his enemies.<\/P> <\/P> This Psalm may be divided into four<\/I> parts: –<\/P> <\/P> I. David shows what God is to his servants, and the effect it wrought upon him, Ps 18:1-3<\/span>.<\/P> <\/P> II. The great danger in which he was from the power and multitude of his enemies, Ps 18:4-28<\/span>.<\/P> <\/P> III. His glorious victories, and their consequences, Ps 18:29-45<\/span>.<\/P> <\/P> IV. His thanksgiving for those victories, Ps 18:46-50<\/span>.<\/P> <\/P> I. What God is to his servants, and to him especially. 1. Strength<\/I>. 2. Rock<\/I>. 3. Fortress<\/I>. 4. Deliverer<\/I>. 5. Tower<\/I>. 6. Buckler<\/I>. 7. Horn<\/I> of salvation<\/I>. 8. High tower<\/I>, Ps 18:1<\/span>; Ps 18:2<\/span>. (See the notes.)<\/P> <\/P> The effect<\/I> it wrought in him. It produced, 1. Love<\/I>: “I will love the Lord.” 2. Confidence<\/I>: “In him will I trust.” 3. The spirit of<\/I> prayer<\/I>: “I will call on the Lord.” The fruit of all which was his safety<\/I>: “So shall I be saved from mine enemies,” Ps 18:3<\/span>.<\/P> <\/P> II. The great dangers in which he was, and of his escape.<\/P> <\/P> 1. His danger was great; for, 1. He was encompassed with the<\/I> sorrows of death<\/I>. 2. Was terrified<\/I> with the floods of ungodly men.<\/I> 3. Surrounded<\/I> by the sorrows of hell<\/I>. And, 4. Prevented<\/I> by the snares of death<\/I>, Ps 18:4-5<\/span>.<\/P> <\/P> 2. He shows how he behaved<\/I> in these dangers, and from whom he sought for help: 1. “He called upon the Lord.” 2. “He cried unto his God.”<\/P> <\/P> 3. He shows the goodness<\/I> of God to him, and his readiness to help him: 1. “He heard me out of his holy temple.” 2. “My cry came into his ears.”<\/P> <\/P> 4. The cause<\/I> of his escape was the immediate hand of God, who testified his presence by many supernatural signs. 1. EARTHQUAKES: “The earth shook and trembled.” 2. HILLS and mountains<\/I> were moved<\/I> from their places: “The hills moved,” c., Ps 18:7<\/span>. 3. SMOKE came out of his nostrils. 4. A consuming FIRE came out of his mouth and became permanent, for coals were kindled<\/I> by it, Ps 18:8<\/span>. 5. A THICK DARKNESS announced his presence; and the atmosphere was greatly confused: “He bowed the heavens; darkness was under his feet,” Ps 18:9<\/span>. 6. There were mighty winds<\/I> and tempests<\/I>: “He flew on the wings of the wind,” Ps 18:10<\/span>. 7. There were violent inundations, with blackness of the atmosphere, dark waters, thick clouds of the sky, Ps 18:11<\/span>. 8. Great THUNDERS: “The Lord thundered; the Highest gave his voice.” 9. There was great HAIL, and FIERY METEORS: “Hailstones and coals of fire,” Ps 18:12<\/span>; Ps 18:13<\/span>. 10. Tremendous<\/I> LIGHTNINGS, and fearful<\/I> CHASMS opened in the earth: “He sent out,” c., Ps 18:14<\/span>; Ps 18:15<\/span>.<\/P> <\/P> 5. He reckons up his deliverances<\/I>, with the manner<\/I> and causes<\/I>: –<\/P> <\/P> 1. “He took, he drew me out of many waters,” Ps 18:16<\/span>.<\/P> <\/P> 2. He did this in a supernatural way: “He sent from above,” ib.<\/P> <\/P> 6. He describes his enemies from whom God delivered him. 1. They were very numerous<\/I>, compared to many waters<\/I>, Ps 18:16<\/span>: “He drew me out of many waters.” 2. They were very strong<\/I>. 3. Full of malice<\/I>. 4. Too strong for him<\/I>. 5. INSIDIOUS and CRUEL: ‘They prevented me in the day of my calamity,” Ps 18:17-18<\/span>.<\/P> <\/P> 7. But God was his STAY: and the causes<\/I> which moved God to help him were, 1. His own good will<\/I>: “Because he delighted in me.” 2. David’s innocence<\/I> which he declares, Ps 18:20-25<\/span>.<\/P> <\/P> 8. And then, ab hypothesi<\/I>, from his own particular case, he takes occasion to discourse in thesi<\/I>, that this is not only true in David’s person, but shall be verified in all that are upright as he was: which he proves from the nature and usual manner of God’s proceedings with good and bad men, Ps 18:25-28<\/span>.<\/P> <\/P> III. David’s glorious<\/I> VICTORIES, and their CONSEQUENCES, Ps 18:28-46<\/span>.<\/P> <\/P> 1. His victory he expresses and amplifies many ways:-<\/P> <\/P> 1. From the opposition which he conquered. Nor troops<\/I> nor walls<\/I> hindered, Ps 18:29<\/span>.<\/P> <\/P> 2. From God’s singular protection<\/I>. He was his Buckler, his Rock<\/I>.<\/P> <\/P> 3. From his armour<\/I>. He was made fleet<\/I>; and had military knowledge, strength<\/I>, and defence<\/I>, from God, Ps 18:33<\/span>.<\/P> <\/P> 4. From his safety<\/I>. He was not wounded in the battle.<\/P> <\/P> 5. From his success<\/I>. He routed his enemies; they fled, and he pursued, Ps 18:37<\/span>.<\/P> <\/P> 6. From the greatness<\/I> of the victory<\/I>. It was a complete conquest; for his enemies were taken<\/I>, or consumed<\/I>, or wounded<\/I>, so as to be unable<\/I> to rally<\/I>. They fell under his feet<\/I>; their necks<\/I> were brought down<\/I>, Ps 18:38-42<\/span>.<\/P> <\/P> 7. From the cause<\/I>. All was of God; he takes nothing to himself. THOU hast girded me<\/I>. THOU hast subdued<\/I>. THOU hast given me<\/I>, c.<\/P> <\/P> 2. The consequences<\/I> of these victories were the propagation and enlargement of David’s kingdom:-<\/P> <\/P> 1. Before these victories there were murmurings and insurrections among his people: but now, being conqueror, they are all quiet: “Thou hast delivered me from the strivings of the people,” Ps 18:43<\/span>.<\/P> <\/P> 2. He was exalted to be head of the heathen<\/I>: Moabites, Ammonites, c., served him<\/I>, Ps 18:44<\/span>.<\/P> <\/P> 3. People whom he had not known<\/I> became tributary to him: “Aliens shall serve me,” Ps 18:44<\/span>.<\/P> <\/P> 4. This, it is true, they did out of fear<\/I>, not affection<\/I>. They dissembled<\/I> in their fidelity and several fell off<\/I>: but still they were obliged to submit<\/I>, Ps 18:45<\/span>.<\/P> <\/P> IV. David’s THANKSGIVING. This is the main scope of the Psalm to celebrate and extol the name and mercy of God for his victories. This has two<\/I> parts: 1. His present<\/I> thanksgiving. 2. His profession for the future<\/I>.<\/P> <\/P> 1. He magnifies God: “The Lord liveth; and blessed be my Rock; and let the God of my salvation be exalted;” Ps 18:46<\/span>. And to this end, in the two next verses, he makes mention again of his victories, and attributes the whole success to God, Ps 18:47-48<\/span>.<\/P> <\/P> 2. He professes still to do it; he will not cease even among the heathen: “Therefore will I give thanks,” Ps 18:49<\/span>.<\/P> <\/P> 3. And he shows how much reason he had to do so: because, 1. He had great deliverances<\/I>. 2. He was the man of God’s choice; his<\/I> king – his anointed<\/I>. 3. This goodness was to survive him, and go to his posterity<\/I>: “To David, and to his seed.” 4. It was to have no<\/I> end<\/I>: it was to be for evermore<\/I>, Ps 18:50<\/span>.<\/P> <\/P> Here the true David<\/I> and the spiritual seed<\/I> are referred to; and for this the reader is requested to examine the notes, and the remark before this analysis<\/I>.<\/P> <\/p>\n To his king; <\/B>to the king whom God himself chose, and anointed, or constituted. <\/P> To his seed; <\/B>to all his posterity, and especially to the Messias, who is called Davids Seed, Act 13:23<\/span>; Rom 1:3<\/span>; and his Son<\/I>, Psa 89:27<\/span>; 90:1<\/span>, compared with Mat 22:42<\/span>; and the Seed<\/I> by way of eminency, Gal 3:16<\/span>; and Gods Anointed<\/I> and King, Psa 2:2<\/span>. <\/P><\/p>\n Great deliverance giveth he to his king<\/strong>,…. Not that is king over him; for he is King of kings and Lord of lords; but that is made king by him, as David was; who did not usurp the throne, but was anointed king by the appointment of God, and was placed by him upon the throne; to whom he gave great deliverance from his enemies, or “magnified salvations” to him; which were great in kind, and many in number; and as Christ is, whom God has set as his King on his holy hill of Sion, against whom the Heathen raged, and kings and princes set themselves; but he is delivered from them all, and saved from the power of death and the grave, and ever lives to reign over, protect, and defend his people; in 2Sa 22:51<\/span>, it is, he is “the tower of salvation for his king”, with which compare Pr 18:10<\/span>;<\/p>\n and showeth mercy to his anointed, to David, and to his seed for evermore<\/strong>; which may be understood either of David literally, who was the Lord’s anointed, and to whom God showed mercy in various instances; and then by his seed is meant the Messiah, who was of his seed according to the flesh; or of the Messiah, whose name signifies Anointed; and who is often called David, Eze 34:23<\/span> Ho 3:5<\/span>; and so some of the Jewish doctors u from this verse prove that the name of the Messiah is David: and by his seed are meant his spiritual seed; all the elect of God, who are given him as his children, to whom he stands in the relation of the everlasting Father: and as mercy is kept with him for evermore, Ps 89:28<\/span>; so it is shown to them in regeneration, in the forgiveness of their sins, and in their everlasting salvation.<\/p>\n u Echa Rabbati, fol. 50. 2.<\/p>\n 50. He worketh great deliverances, etc This concluding verse clearly shows why God had exercised such goodness and liberality towards David, namely, because he had anointed him to be king. By calling himself God’s king, David testifies that he had not rashly rushed into that office, nor was thrust into it by conspiracies and wicked intrigues, but, on the contrary, reigned by lawful right, inasmuch as it was the will of God that he should be king. This he proves by the ceremony of anointing; for God, in anointing him by the hand of Samuel, had asserted his right to reign not less than if he had visibly stretched forth his hand from heaven to place and establish him on the royal throne. This election, he says, was confirmed by a continued series of great deliverances; and from this it follows, that all who enter on any course without having the call of God, are chargeable with avowedly making war against him. At the same time, he attributes these deliverances to the goodness of God as their cause, to teach us, that that kingdom was founded purely and simply upon the good pleasure of God. Farther, from the concluding sentence of the psalm, it appears, as I have said before, that David does not here so much recount by way of history the singular and varied instances of the grace of God which he had personally experienced, as predict the everlasting duration of his kingdom. And it is to be observed, that by the word seed we are not to understand all his descendants indiscriminately; but we are to consider it as particularly referring to that successor of David of whom God had spoken in 2Sa 7:12<\/span>, promising that he would be a father to him. As it had been predicted that his kingdom would continue as long as the sun and the moon should shine in the heavens, the prophecy must necessarily be viewed as descending to him who was to be king not for a time, but for ever. David, therefore, commends his seed to us, as honored by that remarkable promise, which fully applies neither to Solomon nor to any other of his successors, but to the only begotten Son of God; as the apostle, in his Epistle to the Hebrews, (Heb 1:4<\/span>,) teaches us, that this is a dignity in which he excels the angels. In conclusion, we shall then only duly profit in the study of this psalm, when we are led by the contemplation of the shadow and type to him who is the substance. <\/p>\n (50) This verse is by many treated as a late liturgical addition to the hymn. The change to the third person is certainly somewhat suggestive of this, but by no means conclusive. 50<\/strong>. <\/strong> Great deliverance giveth he to his king <\/strong> Hebrew, magnifying the salvations <\/em> of his king. In the parallel place (2Sa 22:51<\/span>) the Keri, or Hebrew margin, reads, “tower of salvations,” and this is the sense here. God had been to him a tower of salvations, or deliverances. <\/p>\n Anointed <\/strong> Same as his king <\/strong> in the previous line, and David <\/strong> in the following, but pre-eminently belonging to Christ, who also is called David<\/strong>. Eze 34:23-24<\/span>. <\/p>\n His seed <\/strong> That is, Jesus. Act 13:23<\/span>. <\/p>\n For evermore <\/strong> Hebrew, To eternity, eternity, <\/em> two of the strongest Hebrew words denoting endless duration, and applicable, in its true sense, only to Christ.<\/p>\n Psa 18:50<\/span><\/em><\/strong>. <\/strong>Great deliverance giveth he, <\/em><\/strong>&c.<\/strong> Literally, He magnifies the salvations of his king; <\/em>they are such as are great and wonderful in themselves, and as they add a dignity and lustre to the king, on whom they are bestowed; there being nothing which can tend more to advance the honour, and heighten the reverence due to a prince, than to consider him as the favourite of Providence, highly distinguished by the divine protection and care, and delivered by it out of numerous dangers which threatened his prosperity and life; except we had that prince’s thorough sense of the greatness of his obligations, and his piety in the grateful acknowledgment of them. David was eminent for both. Chandler. I would just observe, in conclusion, that though the passages, Psa 18:42<\/span>, &c. in which David speaks of himself as being made head of the nations, allude primarily to his victories; yet, in the secondary sense, they allude to his Divine Son, and to the conversion of the Gentiles to his faith; in which sense they are applied by the apostles themselves. To his seed for evermore, <\/em>in this verse, must also be applied to the Messiah, whose kingdom shall never have an end. <\/p>\n REFLECTIONS.<\/strong>David may here be called the servant of the Lord, as representing him who took upon himself the form of a servant <\/em>when he was made in the likeness of men; and his dangers were greater, and his deliverances far more glorious, than those which the king of Israel experienced. <\/p>\n 1. The Psalmist, in the person of the Redeemer, expresses his confidence in God, his love to him, and constant dependance upon his salvation in every time of trouble. 3. He speaks with exultation of his deliverance, and the glory to which he was advanced. God drew him from the hands of his enemy, delivered him from the power of Satan, and loosed the bands of death, raising him from the grave triumphant, and causing him to ascend to his right hand in glory, because he delighted in him. Note; <\/em>God delights in his Son, and all who are members of his body mystical are interested in the same divine regard; and, however deep the afflictions with which they are now exercised, the faithful shall shortly be exalted with their triumphant Lord and Saviour. <\/p>\n 4. Though David’s cause was righteous, and his heart simple before God, yet is our most righteous Saviour more particularly adverted to here. His exaltation and glory is the reward of a righteousness absolutely perfect; for in him was no sin, nor guile found in his mouth. Note; <\/em>They who have an interest in Christ, have a right to his merits: but while his afflicted and faithful people are saved, and they who suffer with Jesus are glorified together with him, the froward and perverse, the proud, self-righteous, and unhumbled, shall be brought low, and feel the wrath of an offended God. <\/p>\n 5. David had experienced many dark providences, many dark nights of spiritual affliction, and many foes without, as well as fears within; but all vanished when God, his help and strength, lightened his darkness, and gave him victory over all his enemies. The Son of David found deeper distress, and greater foes; yet, though his eyes were sealed in death, and his burning light gone out in obscurity, he awaked, and, like the sun, shone brighter in glory, when the dark cloud had passed over him. God helped him, (for, as man, he needed divine support,) and none of his enemies could stand before him. He ascended up on high, and led captivity captive, having spoiled principalities and powers; and now he reigns in glory everlasting, exalted in the most eminent sense to be head of the heathen, all power being given him in heaven and in earth; and in a peculiar manner he is the head of his church, gathered out of all the nations of the world. DISCOURSE: 519 Psa 18:50<\/span>.Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
<\/span><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
The question of the relation of the two copies of this hymn to each other is far too complicated and difficult for discussion here. Each has been again and again claimed as the original. The best explanation of the variations is that the compositions were independent copies of some original, and that the psalm, like many others, was altered in preparation for the choir use.<\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
2. He magnifies the glorious interposition that he had experienced under the most dangerous and threatening circumstances, when his soul was exceeding sorrowful even unto death; when ungodly men, mighty as the stormy waves, Jews and Heathens, conspired to destroy him, when pains of hell tormented his spirit, and death in its most horrid shapes seized on his body; in that hour when the powers of darkness summoned their collected force to shake the confidence of the great Mediator, then, with strong crying and tears, he made supplication and was heard. The trembling earth, and rending rocks, bespoke the wrath of God against the murderers of his Son, and swift vengeance soon awaked to overtake them. Judgments, sudden as the lightning, terrible as thunder, and consuming as fire, fell upon the devoted city and people where he was crucified; the very foundations of their commonwealth were razed, and desolations spread on every side. Note; <\/em>More terrible judgments await the sinner in the day of God; when all who have rejected, like those Jews, his great salvation, and by their sins have crucified the Son of God afresh, will see him bow the heavens and come down to take final and eternal vengeance on his enemies. <\/p>\n
In the view of these mercies the Psalmist exalts the Divine Majesty, blessing and praising him for such exertions of his power and faithfulness. And Jesus thus thanked his Father, for hearing and helping him; and in his church unceasing praise will be for ever given for this great salvation, both of the head and of the several members. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
THANKSGIVING FOR ANY GREAT DELIVERANCE<\/strong><\/p>\n