It being established therefore, on this most certain foundation, that some of the Psalms did foretell the Messiah, it only remains to point out which they are; and to shew, how some of the most remarkable passages in them, applied to, and were fulfilled in Jesus. For a complete enquiry into them, and the succeeding prophecies, concerning the Redeemer to come, would far exceed the limits, as well as the plan. of this work; and indeed it has been so often, and so ably executed, that it would now be superfluous. However it ought to be observed, that not only the Christian church, but also that of the Jews, always considered the principal part of the Psalter, as relating to the Messiah; and their most learned Rabbis since the coming of Christ, still refer many of the Psalms to his kingdom and person, though they do not allow that they were fulfilled in Jesus of Nazareth *. It is indeed, the opinion of many learned and good men, that almost the Bishop Horne's Commentary, Preface. whole whole of the Psalms have a reference to Christ, his church, his kingdom, or his person, either in their primary or secondary sense. And this idea is strongly enforced, by the late excellent and learned Bishop Horne, in his Commentary on the Psalms. But perhaps he carries it too far, and his notions upon this subject are rather peculiar. They seem in general to lean too much towards mysticism; for not only in this, but in all other parts of the Scriptures, he finds a deep, mysterious, and allegorical sense, even in passages the most plain and literal. Certainly however it must be admitted, that many of the Psalms, even of those which mention David by name, and of those which were written by him, cannot be understood at all, unless they are allowed to refer to Christ. For some of these place David in situations in which he never was, and * Nota mysticam Psalmorum interpretationem semper ad Christum referendam esse, vel ad suam ecclesiam. Alioquè nihil foret his hymnis vanius, et Evangelio magis contrarium. Brunfel's Annotat. in Act. Apost. relate relate events in which he was never concerned, but which were literally fulfilled in Christ; such as, for instance, they pierced my hands and my feet, Ps. xxii, 16 *; They part my garments among them and cast lots upon my vesture, ver. 18†; and the whole of the 110th Psalm 1. It is unnecessary here to specify those Psalms which have only a typical allusion to Christ; because though when Jesus came, and he and his apostles referred to them, they afforded additional proof that he was the Christ, yet the type could not be understood till the antitype appeared. Whereas prophecies, however obscure, yet point to a future event, which then becomes the object of hope and faith. And in this manner some of the Hæc ita in Christo impleta sunt ut nulli alteri conveniant. Du Hamel notæ in vulg. ad locum. + Hoc sané partiendi et sortiendi vestimenta discrimen neque in Davide neque in ullo alio invenient Judæi: quamobrem ipsi Davidem in persona Christi locutum fuisse fateantur necesse est. Id. ibid. + "The whole tenor of this Psalm seems to prove "that it relates solely to the Messiah." Dimock. Psalms Psalms were understood by the Jews before the coming of Christ. They believed that they related to the same Redeemer to come, who was foretold by the more ancient prophecies; and this was confirmed by the race of prophets who succeeded the Psalmist, and frequently referred to the expected Messiah as the descendant of David, and sometimes even by the name of David himself. Yet notwithstanding the absolute certainty arising from the words of our Saviour and his apostles, that the Psalms are prophetical of Christ, still if they were considered abstractedly, and with no reference to the foregoing and succeeding prophecies, it would not be easy to understand their meaning. But by these helps, which the Jews enjoyed as well as our, selves, we may see that they were intended not so much to foretell that there was a Redeemer to come, which former prophecies had led the Jews to expect, See Bp. Chandler's "Defence," Dr. G. Sharpe's 2nd. Argument, and Talm: Sanhedrin. Cap. xi. Passim. as as to point out some circumstances in his lineage, sufferings, humiliation, and power, which being applied to him by himself and his apostles, might enable the world to know him when he did come. Thus in the second Psalm, ver. 2. We read that the kings of the earth set themselves, and the rulers take counsel together against the Lord and against his anointed, (or, Christ); and in Acts iv, 27, we find the apostles with one accord applying these words to our Saviour, as prophetic of the violence of both Jews and Gentiles against him. In the eighth Psalm the subject seems at first sight to be the general pre-eminence of man; but in Hebrews ii. 7, &c. it is shewn that it is not applicable to man, in as much as all things are not yet put under him, but that it applies to the glory and honor with which Christ, man and the son of man, was crowned after his ascension. In like manner in the xvith Psalm, ver. ix. and 10, the Prophet says, after expressing his confidence in God, therefore my heart is glad, and my glory rejoiceth, my flesh |