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however, that the spirit of prophecy which dwelt in him, directed his mind to a fact, in which the hopes of humanity are garnered. In all probability, David will derive a far richer inheritance of blessing from it than his hopes ever anticipated. What he saw darkly "as in a glass, we "see with open face."

In support of this view of the Psalm, the following considerations are submitted.

1. This leaves the Psalm entire, consistent, natural, and easy; with no breach upon its unity; and agreeing in the principles of its exegesis with all other writings, sacred and profane. All the personal pronouns are taken in their proper and apparent sense. No aid is evoked from darkness and mysticism. No unseen personage is forced upon the stage to relieve the pressure of difficulty. It is neither impious, irrational, nor arbitrary. The author speaks in strains suited to the circumstances in which he is placed. If he utters truths in advance of his times, it is because he is a prophet.

2. This is conceived to be the way in which the apostles, Peter and Paul, have interpreted the Psalm. Our own view could not well be better represented than in their language. The commentary of Peter is found in Acts 2: 25-31. It is strikingly clear and definite; and may be properly transcribed. "For David speaketh concerning him I foresaw the Lord always before my face; for he is at my right hand that I should not be moved. Therefore did my heart rejoice, and my tongue was glad: moreover, also, my flesh shall rest in hope, because thou wilt not leave my soul in hell, neither wilt thou suffer thy Holy One to see corruption. Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance." Thus far is quotation from the Psalm in question. The commentary follows. "Men and brethren, let me freely speak unto you of the patriarch David. He is dead and buried, and his sepulchre is with us unto this day." He is not risen in his own proper person. "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; he seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither did his flesh see corruption." The above is

so plain, that comment would seem unnecessary. According to this apostle, David, not Christ, is the speaker in the sixteenth Psalm. He is giving utterance to hopes cherished by him, respecting the perpetuity of his dynasty. These hopes were founded on a special promise, confirmed by oath. "Of the fruit of his body according to the flesh, God would raise up Christ to sit on his throne." He would rest in hope. His prospects did not terminate in the grave. He would rise and reign in the person of

the Messiah.

The remarks of Paul are brief, and but slightly affect the particular point in question. As far as they go, they coincide entirely with those of Peter. They both show that David is referring to the resurrection of Christ.

3. This view is confirmed by other quotations and statements found in the New Testament, respecting David and Christ. In Acts 13: 22, 23, Paul quotes and comments thus: "I have found David, the son of Jesse, a man after mine own heart, which shall fulfil all my will. Of this man's seed hath God, according to his promise, raised unto Israel a Saviour, Jesus." According to the promise made to David, God hath raised up Christ. This promise respected the perpetuity of his throne. The sixteenth Psalm records the meditation of David in regard to its fulfilment. In the 33rd verse of this 16th chapter of Acts, Paul cites a passage from the 2d Psalm. Thou art my Son, this day have I begotten thee." This is employed by the apostle in proof of Christ's resurrection. On what principle is it so employed? It was originally addressed to David, on the occasion of his inauguration. In itself, it certainly conveys no idea of a resurrection. In order to justify this application of the words, we must suppose a connection of some sort between the inauguration of David and the resurrection of Christ. In some way, the one must involve the other. The use the apostle Peter makes of the 16th Psalm indicates the connection, and makes out the proof. "Thou art my Son"my Messiah; "this day have I begotten thee"-raised thee to the throne. This language is addressed to David, not merely as an individual; but as the head of a line. This again involves the necessity of Christ's resurrection from the dead. Hence the propriety of the quotation.

In the next verse, Paul quotes from Isaiah 55: 3. “I

will give you the sure mercies of David." The purpose for which he uses the passage is indicated by the preceding part of the verse. "And as concerning that he raised him from the dead, no more to return to corruption, he said on this wise." Now what are these "sure mercies of David?" and on what principle of exegesis do they include the resurrection of Jesus? The proper answers to these questions cannot be very difficult. "The sure mercies of David" are the stipulations of the covenant made with him; and which was "ordered in all things and sure." This covenant stipulated that "of the fruit of his loins, God would raise up Christ to sit on his throne." Hence "the sure mercies of David" include the resurrection of Christ. The quotation of the apostle is therefore legitimate. The sixteenth Psalm is the record of David's meditations on these "sure mercies." He regarded them in the same light with Paul. He should live in the person of Christ, who would be raised up "to sit on his throne."

4. The subject should be further considered in connection with the peculiar spiritual position assigned to David-his relation to the Messiah's reign. The current language of the Bible respecting him is remarkable.

The entire Jewish economy has preeminently a spiritual meaning. Its ritual embodies great religious ideas. It was an early stage in the progress of a development, to be completed in the perfection of heaven. Infant truth was cradled in mystery. In this economy, David holds a high place. He was, in God's stead, the king of Israel. With him, as the first of his line and its representative, and especially as the representative of Christ, for whose sake the line was established and the promises made, was deposited the divine authority-the first conception of a spiritual life. Hence David and Christ are so often identified. And this identity extends to their governments. The transition from David to Christ is very frequent. This will not fail to throw light on many passages of the Old Testament, which otherwise cannot be satisfactorily explained. We select for illustration the 130th Psalm, beginning with the 11th verse, for the very obvious reason that it contains the promise which so exalted the hopes of David; and especially raised his thoughts to the contemplations recorded in the sixteenth Psalm. "The Lord hath sworn in truth

unto David; he will not turn from it. Of the fruit of thy body will I set upon thy throne. If thy children will keep my covenant and my testimony that I shall give them, their children also shall sit upon thy throne forevermore. For the Lord hath chosen Zion; he hath desired it for his habitation. This is my rest forever. Here will I dwell, for I have desired it. I will abundantly bless her provision; I will satisfy her poor with bread. I will also clothe her priests with salvation; and her saints shall shout aloud for joy. There will I make the horn of David to bud. I have ordained a lamp for mine anointed. His enemies will I clothe with shame; but upon himself shall his crown flourish." This passage clearly develops David's relation to a spiritual kingdom. As the mere temporal king of Israel, it will not apply to him. Considered in his higher relations to a kingdom not of this world-a sort of forerunner and anticipation of the Messiah, it applies to him with great force and beauty. His kingdom is seen to run on and expand into that of Christ. Their dominion is one. They occupy the same throne. They hold the same sceptre. They both reign in Zion— the one Zion, reaching through all ages.

A large portion of the prophetic writings is evidently to be interpreted in this way. "And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots." The prophet goes on to describe a scene of moral beauty, true only in its application to the most perfect stage of Messiah's reign. But the "rod comes forth out of the stem of Jesse." The seed of this rich moral harvest is sown in David; it flourishes in David's greater son. "Unto us a child is born, unto us a son is given, and the government shall be upon his shoulder. His name shall be called wonderful, counsellor, the mighty God, the everlasting Father, the Prince of Peace. Of the increase of his government and peace, there shall be no end; upon the throne of David and upon his kingdom to order it, and to establish it with judgment and with justice from henceforth even forever. Christ sits on David's throne; and David lives still in Christ. Jeremiah speaks in the same lofty strain. "Behold the days come, saith the Lord, that I will raise unto David a righteous branch; and a king shall reign and prosper; and shall execute judgment and justice in the earth.

VOL. XI.-NO. XLII.

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In

his days shall Judah be saved, and Israel shall dwell safely; and this is the name whereby he shall be called, The Lord our Righteousness." Other passages of equal pertinence with the above might be cited, showing the peculiar relation of David to the kingdom of Christ, and of God; but these are deemed sufficient. Now if this relationship really exists, it may and must be admitted as a principle of interpretation. Apply it to the sixteenth Psalm, and the mystery in which that portion of God's word has been heretofore wrapped, at once disappears. That the apostles do so apply it, has been fully shown. David, as a prophet, foresaw that God would "raise up Christ to sit on his throne." "Seeing this, he spake of the resurrection of Christ."

The same principle may be applied to other Psalms and portions of the Old Testament, which relate to the Messiah. This essay is already too far extended to allow the application to be made here. Nor is it necessary. The principle being once evolved, and successfully applied in a given case, will sufficiently illustrate the manner of its application in all other cases. It is confidently believed that this principle has extensive application in the interpretation of the past economy; and when judiciously employed, will render many dark places of the sacred writings plain. It may be objected, that it favors the double sense theory. But in our view it is the only way of avoiding the necessity of that theory.

Whatever may be thought of some particular discussions in the foregoing essay, the main point-the closing verses of the Psalm-can hardly be gainsayed. The difficulties which have embarrassed the interpretation of this portion of God's word, it must be allowed, are removed without doing violence to the language of the Psalm, or the teachings of Peter and Paul.

E. W. D.

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