πατέρας γενομένην ἐπαγγελίαν ὁ Θεὸς ἐκπεπλήρωκε· where TaÚTηy is redundant, by a Hebraism; for there is no other example of εὐαγγελίζεσθαι with an accusative of thing as well as of person. (Kuin.) And so Grotius: but this seems a somewhat precarious criticism : neither, however unusual, should it be doubted that εὐαγγελίζεσθαι may have two accusatives; since verbs of saying and telling regularly carry that syntax.

32. 'Avaorroas, "by causing him to rise from the dead."

33. ὡς καὶ ἐν τῷ ψαλμῷ τῷ δευτέρω γέγραπται, i. e. "the words of the second Psalm are to be referred to Jesus." For deurépw the Cod. Cant. and some Fathers read pro, which, as being the more difficult reading, has been received by almost all the critics. Now the Psalm, which in our editions is the second, was formerly the first; since the preceding was thought a mere preface to the book, and therefore not reckoned.

Beza, however, suspects that Paul simply wrote ws yéураπтα. But this is not confirmed by any authoγέγραπται. rity, and is refuted by ver. 35. where we have kaì ¿v ἑτέρῳ λέγει. Bengel, Morus, and Rosenmuller suspect that both πρώτῳ and δευτέρῳ are equally false readings, derived from the margin, since the writers of the New Testament, (as also the Rabbinical and Talmudical ones,) are not accustomed to cite numbers or chapters. But to this rule there are a few exceptions; and that this is one, the united testimony of all the MSS. seems to prove.

eî où, èyw

33. υἱὸς μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε. On the author of the second Psalm, the time at which it was written, and its purpose, see the note on 4, 25. where it has been shown that David was the author of it, and that it treats of his fortunes. The formulas, "thou art my son," and "this day have I begotten thee," are, from parallelism of members, equivalent. Compare Jer. 2, 27. Now the kings of the Israelites, because they had received the regal power from Jehovah, the Supreme King of Kings, (the form of go

vernment being theocratical), were styled vicars of Jehovah, and were said to be sons of God. (See Ps. 89, 27. 2 Sam. 7, 14.) Hence also the Messiah, being by God appointed King of men, was named Son of God. (See the note on Matt. 4, 3. and 16, 16.) The sense, therefore, is this: "thou art a King appointed by me." Now the verb yevvav, like the Hebr. 7, is to be taken declaratively, so as to denote, "declare any one born," i. e. (in this passage, from the force of the context,) to "declare or appoint any one king." See Ps. 110, 4. Jer. 1, 10. Glass. Phil. Sacr. 216. and the note on Matt. 14, 6.

33. onμepov. So the Hebr. 7. Most interpre ters refer this to the anointing of David (1 Sam. 16, 13.) But it is by Holzapfel, in a Dissert. on this subject, with more probability, referred to the time when David stormed and took the fortress of Sion. As applied to Jesus, the sense is this: "Now, at present, already, have I created thee King, and appoint thee Messiah."* (Kuin.) "I an

34, 35. The connexion seems to be this. nounce to you Jesus as the Messiah. For God has declared so at Ps. 2.; and, indeed, that God meant to recall him to life, as Messiah, whom I have affirmed returned to life (ver. 30), the oracles of the Old Testament declare.'

34. Ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν, &c. The formula enfeîv eis diapopar (like the Hebr. n 173, to descend to the ditch, or grave, in Job 33, 28.) denotes to die ; and thus ὑποστρέφειν εἰς διαφθορὰν must mean to die again. Now diaptopà properly signifies διαφθορά corruption, and the Sept. express the Hebr. nw, a pit, grave, or destruction, (from my or , to descend,) by diaptopà, putrefaction, since they referred

*Of the Classical and Rabbinical illustrations produced by Wetstein the following are the most apposite. Plaut. Pseud. 1, 3, 15. Hodie nate, heus, hodie nate, tibi ego dico; heus, hodie nate. Hirt. B. A. 90. Quibus metu exsanguibus, de vitâque ex suo promerito desperantibus, subito oblatâ salute-se eodem die demum natos prædicantes. Targum on Ps. 2. Tu Dilectus, sicut filius est patri, tu mihi purus es, ac si die isto creassem te.

it to w, to consume, corrupt. This version Paul has followed; and thus ide dialogàv signifies to experience putrefaction; but in the formula uzorgépew εἰς διαφθοράν, the word διαφθορά denotes the place of corruption, the sepulchre.

In the words μηκέτι μελλόντα it is declared that Jesus the Messiah, when recalled to life, will reign pepetually. (Kuin.)

34. δώσω ὑμῖν τὰ ὅσια Δαβὶδ τὰ πιστά. Cited from Is. 59, 3. διαθήσομαι ὑμῖν διαθήκην αἰώνιον, τὰ ὅσια Δαβὶδ τὰ πιστὰ *, in applying and transferring which words to Jesus, Paul adds ὅτι δώσω ὑμῖν.

The formula ὅσια Δαβίδ answers to the Hebrew

and indicates the benefits promised to חסדי דויך

David. For on denotes both benignity and piety. The Sept. however, express on by oros even where tne subject treated of is not piety, but kindness. Thus they rendered on by doia, i.e. benefits. Ilorà, sure, firm, certain.

35. Aéye, i. e. God saith, by David. (Kuin.)

36, 37. See the note on 2, 29. Aaßíò μèv yàp iòía yeveâ, &c., i. e. "David was indeed doos, a worshipper of God, but to him these promises did not belong.” The words ὑπηρετησας τῇ τοῦ Θεοῦ βουλῇ have the very same sense with those at ver. 22, toinσei πάντα τὰ θελήματα τοῦ Θεοῦ. Ἰδίᾳ γενεᾷ, in his own age, or time. (Kuin.) Many Commentators join ὑπηρετήσας with ἰδίᾳ γενεᾷ, and τῆ τοῦ Θεοῦ βουλῇ with EKоjun. The above interpretation is however conἐκοιμήθη.

*For the sense of these words we must have recourse to what God said of David in 2 Sam. 7. 11, 12. &c. explained by what is said in Ps. 84. 3, 4, 28, 29, 36. where frequent mention is made of a covenant established by God with David, and sworn to by God, that David's seed should endure for ever, and his throne as the days of heaven, and as the sun, and to all generations. This covenant, and this oath, are the sure and sacred things of which Isaiah in ch. 55, 3. speaks, and Luke in this place. And Paul understood them as relating to the kingdom of Jesus (the son of David), which was to be an everlasting one; and, if an everlasting one, then it is necessary that Jesus should have been (as he was) raised from the dead; and to support this argument Paul in the next verse strengthens it with another drawn from the 16th Psalm, ver. 10. (Bp. Pearce.)

firmed, not only by the context but by several parallel passages cited by Wetstein and Munthe; as Diodor. Sic. p. 67 D. προχείρως ὑπηρετεῖν τοῖς προστάγμασι. Liban. Or. 285 c. λογίζου τὸν Πυθίαν, καν εὕρης ἡμᾶς διακονήσαντας τῆ τοῦ θεοῦ βουλήσει : and p. 290 Α. μὴ τῇ τῶν θεῶν ὑπηρετεῖσθαι βουλῇ, ἀλλ ̓ ἑκόντα καὶ καθ ̓ αὐτὸν ἐπιδοῦναι τὴν θυγατέρα. Sapient. 19, 6, 7. ὑπηρετεῖν ταῖς ἰδίαις ἐπιταγαῖς. Heliodor. 1, 15. ἐγὼ μὲν σοὶ πρὸς τὸ βούλημα τὸ σὸν ἀεὶ τε καὶ νῦν ὑπηρε τησάμην: and 7, 17. εἴκειν τε καὶ ὑπηρετεῖσθαι τῆς Ασράκης βουλεύμασι.

36. καὶ προσετέθη προς πατέρας αὐτοῦ, gathered to his fathers. This metaphor (which denotes burial) is derived from the caves in which the Hebrews used to bury the dead, which were hereditary, and wherein the bodies of many generations were assembled together. Hence the Hebrews used the phrase ΤΟΝ ΠΟΝ or mas either in the sense of die, (as in Gen. 49, 29. ἐγὼ προστίθεμαι πρὸς τὸν λαὸν, θάψατέ με, &c. and Judg. 2, 10. προσετέθησαν πρὸς πατέρας αὐτῶν,) or to be buried; as in Gen. 25, 8. ἀπέθανεν Α. καὶ προσετέθη πρὸς τὸν λαὸν αὐτοῦ.

38, 39. The Apostle now makes mention of the benefits and blessings which appertain to those who acknowledge Jesus as the Messiah, and have faith in him and hence he exhorts his hearers to acknowledge him as the Messiah, and thereby be rendered partakers of these blessings. He moreover mentions forgiveness of sins in the place of all the rest of the benefits; and he tells them that by Christ is offered this forgiveness of sins, even of those from which the Law could not absolve any one."

* The Law appointed sin-offerings to expiate smaller offences, so far as that the offender who offered them should be free from all further prosecution on account of them. But this very view of them shows how absolutely necessary to the being of society it was that they should not be admitted in cases of murder, adultery, &c. These crimes, therefore, were made capital; nor was the dying criminal, however penitent, allowed to offer them, which would have been quite inconsistent with the temporal pardon connected with them. But the expiatory sacrifice of Christ takes away the guilt of all sin;

*Ὧν is put for ἀφ ̓ ὧν, and δικαιοῦσθαι is equivalent to ἔχειν ἄφεσιν ἁμαρτιῶν, " to obtain pardon of sins, be liberated from punishment, and obtain the favour of God." See Koppe's fourth Excurs. on Ep. to Gal. and Storr's Op. 1, 188.

40, 41. BλÉTETE ouv, &c. "beware therefore lest, by rejecting Jesus as the Messiah, you draw down on yourselves this utter destruction."

By εἰρημένον ἐν τοῖς προφήταις it is merely meant that the prophecy adverted to is found in that part of the Scriptures which was called by the name of the Prophets; as in Joh. 6, 45. The passage is quoted, with the omission of some words which do not alter the sense, from Habakuk 1, 5. where the Sept. render : ἴδετε οἱ καταφρονηταὶ, καὶ ἐμβλέψατε, καὶ θαυμάσατε θαυμάσια, καὶ ἀφανίσθητε· διότι ἔργον ἐγὼ ἐργάζομαι ἐν ταῖς ἡμέραις ὑμῶν, ὃ οὐ μὴ πιστεύσητε εἂν TIS ÈKDINYŶTαι. The Hebr. 7 is rendered idεTE, KαTα ρоvηral, see, ye insolent; whence it appears that they read, which is yet found in some MSS., and is confirmed by the Arabic and Syriac Versions: and this reading being also supported by the context, seems the truer one. (Kuin.)

41. θαυμάσατε καὶ ἀφανίσθητε. It is not easy to determine the force of apavigw in the present passage. Most of the earlier Commentators give it the sense of perish (viz. by the Romans). And so our English Version. But this interpretation seems very harsh and, aware of this, Beza and Doddridge explain it, "disappear, vanish, as it were, for shame." Grotius would subaud póowa, and take it in the sense of turn pale; which is indeed suitable enough, but not authorized by the Hebrew original. I rather agree with Erasmus and Piscator, and especially and though it by no means affects the manner in which offenders would stand in human courts, (which the Mosaic sacrifices did,) it delivers from the condemnation of God in the invisible world, with respect to which the others could have no efficacy at all, as it was a very supposable case that an impenitent sinner might present them in all their exactest forms. Compare Rom. 8, 3. Gal. 2, 16. & Heb. 10, 4. See Mr. Hallet, vol. 2. Disc. 3. p. 269, et seq. (Doddr.)

VOL. IV.

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