APPENDIX B. The Text divides Christ's Lordship into two generals: 1. His relation to "All things," whatsoever they be, that are distinct from the " We," ," "All things" in nature and providence. 2. What concerns the Elect, in their supernatural being and new constitution. The Church has a more special dependence upon the "one Lord, Jesus Christ," as Godman, which imports a super-creation, being of the "We" selected out of the "All things," " And we by him.” Ch. i. 5. Proof of the Ps. ii. St. Herom in Excellency of Christ's name. V. 5. "For to which of the Angels ever said He, 'My Son thou art, To-day have I begotten thee?" "and again, I will be to him for a Father, and he "shall be to me for a Son?"" 66 The Apostle commences by establishing his last proposition. The more excellent name inherited, is that of Son.' The first proof (from Ps. ii.) notes the period, when Messiah entered into his decreed Sonship, viz. at the resurrection from the dead. David, our Divine poet, sounds our Christ upon his harp, and with his psaltery of ten strings, awakes him rising from the dead;" indeed, it appears evident, that the citations in proof of Messiah's Sonship must refer to him during this dispensation; for it is, "In these last days God has spoken to us in a Son, &c." 66 This name (Son of God) when attributed to Christ, is more excellent' than any that is given to Angels, though they also are Job i. 6; xxxviii. denominated Sons of God.' By the ex 7. pression, More excellent,' the Apostle indicates a difference, not merely in degree, but .... also in kind; for a difference in degrees is not sufficient to constitute a difference in name." The excellency of this Sonship appears to be in that he is begotten; Angels are sons of God by creation. The Second Psalm. CHAP. I. 5. Witsius on the Creed, Dis. xii. P. ii. Bp. Louth. This Psalm is mentioned by Bp. Louth, Pi as an undoubted instance of both the literal and mystic senses being alike conspicuous, and running" parallel together through the whole poem." The establishment of David upon his throne, notwithstanding the opposition of his enemies, is, as it were, the historic scaffolding, with which this prophetic Psalm is reared. Psalm in three Bp. Horsley observes, that the song con- Bp. Horsley, sists of three parts; but the division will be different, according to the reading, that may be adopted, of the 6th verse. The Hebrew text, as it now stands, is, "Yet will I anoint my king upon Zion, the Hill of my Holiness," as if spoken by the Father; the Sept., Vulgate, and Arabic make them the words of Christ, "Yet am I anointed," &c. The argument of the Psalm seems to me Inv. 9 the Sept. to favour the Sept. is also followed in preference to the Hebrew, Rev. ii. 27. (1.) Because the wrath, which the kings are See Hammond. to dread, v. 5, appears to be the same wrath, against which the Psalmist warns in v. 12. (2.) The Sitting One' in the Heavens is E PSALM II. However some Adoni, My Lord,' which I conceive must manuscripts have be Messiah; it appears distinguished from Jehovah, (v. 2.) and is similar to Ps. cx. 1. 'Jehovah.' Jehovah said unto Adoni, Sit thou at my right hand," &c. To this cxth Psalm the second Psalm may refer, as it probably was Townsend's Har- written about the same time. See Hales' and mony, and comp. Ps. ii. 5, 12, with Ps. cx. 5. Hales. Rom. i. 3. (3.) Upon the supposition of the Sept. being correct, Adonai is regularly introduced as the speaker; on the other view, the Father is somewhat abruptly introduced, and the Son then speaks without any introduction at all. Hales says, "The sole application of this illustrious prophecy to the Messiah was the unquestionable doctrine of the primitive Jewish Church; the only question at that time was, whether the character corresponded to Jesus of Nazareth."* His proofs will be found in the notes. * 1. The Talmud Cod. Succa, cap. 5, declares, "Our masters deliver, that the blessed God said unto Messiah, Son of David, (who is shortly to be revealed in our days,) "Ask of me somewhat, and I will give it thee," as it is said, Ps. ii. 7, 8. 2. The Midrash Tillim understands the Gentiles, v. 1, of Gog and Magog, alluding to Balaam's prophecy, Numb. xxiv. 7; and, in a curious critical remark on the divine decree, v. 7, it states, that he is styled, "MY SON," (absolutely), not "to me a Son," or " as a Son," (relatively), as in Nathan's prophecy. This higher title was conferred on Christ the day of his resurrection, when He was ordained "SON OF GOD with power, according to the Spirit of holiness." 3. R. Obadiah Gaon observes, that this psalm alludes to the days of Christ, when mankind shall be converted to the worship of God. And he explains the inauguration of the Messiah, PSALM II. Jarchi. The Targum expressly applies this Psalm to Messiah. Rabbi Solomon Jarchi, in his Targum on Ps. il. comment, affirms, that whatever is sung in this Psalm, our masters interpreted of Messiah the King; but, saith he, according to the sound of the words, and for the confutation of the Heretics (i. e. Christians), it is convenient, that we expound it of David. Ps. ii. 7, is interpreted in the Zohar, fol. 88, Zobar. col. 348, This Son is the faithful Shepherd, and he is the Prince of Israel. The Lord of things below, the Lord of minis- Comp. Heb. i. 14. tering Angels; the Son of the Highest; the Son of the God of the universe; the Gra- Luke 1. 32. cious Shekinah; He is the King Messiah: Marianne Neville. Micah v. ii. But the most striking testimony is from an edition of Jonathan's Paraphrase, preserved by Dr. Holmes: "Here are two, the Father and the Son, and three in one, viz. in the Holy Spirit: and these three are one; I say, one essence, one substance, one God;" and this, the said v. 6, "My God hath made me to reign upon Sion, my mount, E 2 PSALM 11. Jonathan saith, he had revealed, for the Cuninghame's Ps. xxxiv. S. Jer. xvii. 7. In Jer. xvii. 5. Translation of honour and glory of God's name.' Indeed, that it relates to Messiah, is sufficiently evident from the Psalm itself; "Blessed are all they, that trust in him.” This, says Cuninghame, "is the very same blessing pronounced on those, who trust in Jehovah... trust, or affiance, is the same with faith, and is of the nature of adoration, and cannot, in an absolute sense, be placed in any creature, without our incurring thereby the guilt of idolatry. Accordingly, it is written, "Cursed be the man, who trusteth in man," &c. The following translation is from comparing the writers already mentioned, together with Ainsworth, Hammond, the Dutch Assemblies, &c. Why did the Gentiles tumultuously rage? And the rulers have conspired together And against his Messiah; "Let us break their bands," "And cast their cords from us." He, sitting in the heavens, shall scornfully laugh, Then shall he speak to them in his anger, And in his burning wrath shall suddenly terrify them. |