Translation And Exposition Of The Second Psalm -- By: C. E. Stowe

Journal: Bibliotheca Sacra
Volume: BSAC 007:26 (Apr 1850)
Article: Translation And Exposition Of The Second Psalm
Author: C. E. Stowe

Translation And Exposition Of The Second Psalm

Prof. C. E. Stowe

I. The Messianic Application Of The Psalm

1) Testimony of the New Testament. Acts 4:24–27. The whole company of the apostles ascribe this psalm to David, quote the first two verses, and affirm that they are a prophecy of the Messiah. Acts 13:33. The apostle Paul, in a discourse at Antioch quotes the 7th verse as a proof of the resurrection of Christ. Heb. 1:5. The author of the epistle to the Hebrews quotes the 7th verse to prove that Christ had a nature superior to the angels; and again, Heb. 5:5, the same author cites this verse to prove that the Messiah was appointed to his work by God.

The idea of accommodation, in this application of these passages, is out of the question, for the sacred writers do not adduce them as mere illustrations, but as direct proofs; and if the psalm were not originally intended to predict the Messiah, the passages quoted are nothing to their purpose. This is sufficient to prove the Messianic character of the psalm, with those who acknowledge the divine authority of the New Testament. Just before our Lord’s ascension to heaven, he pointed out to his disciples those passages of the Old Testament, and particularly of the Psalms, which referred directly to himself (Luke 24:27–28, 44, 46); and immediately after his ascension we find them applying this psalm to him, undoubtedly on his own authority.

2) Jewish testimony. The older Hebrews always regarded this psalm as a prophecy of the Messiah, and never thought of giving it any other application, till they were brought into difficulty by the use which Christians made of it to prove the messiahship of Jesus of Nazareth. This is frankly acknowledged by one of the most eminent of their commentators, Rabbi Solomon Jarchi, in the following remarkable passage: “Our rabbis have always interpreted this psalm of the king

Messiah; but according to the literal sense, and that it may resist the heretics (that is, the Christians), it is expedient that we interpret it of David himself” David Kimchi also makes a similar acknowledgment: “There are those (says he) who interpret this psalm of Gog and Magog, and the anointed king is the Messiah; and so our rabbis, of blessed memory, understood it; and the psalm, explained in this manner, is very perspicuous. But it seems more probable tha...

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