Հ Տty Jesus questions after this occasion, for his own disciples asked him, “When shallothese things be, and what shall be the sign of thy coining and of the end of the world !” (Matt. XXI V. 3). In the fourth Gospel are record. ed several questions put to him by various persons, notably iy ('aiaphas and 驚 and relating to himself, just before his crucifixion. Therefore the assertion of Matthew is untrue. I Notice next that to Jesus mest Ulysterious unotafi, n from I'salat ("X able to answer him a word.” like a riddle which h is no answer. “ ho matı was Indeed, it was If i)avid called Messiah “1,0r.j,” how could he consis. tently he his son " or, to make it plainer hy inversion, if Messiah were the son of David, how could David all him Lord ' The Christians se- it plainly enough, and have found air answer —-Messiah was to be Almighty (iod as well as T)avid's son, and so in titat would case 1)avid ael: nowledge his supe riority and call him sand. We say, then, to Wit. yoti stand to your own interpretation ? And is them, Do yon really mewn this , this what you bt Heve Jesus hilmself litul minał answer to his Thør, l that you elsewhere effectiially bar off Jesus in his own :{ 邸11 own puzzle. huiusl remind y υιι from being the Messsiah expected by the Psalmist, who calls him. Lord ; for your own inspired book tells vou in the narrative of his birth and in the go nealogies, (which, by that, Jesus was an of the son of 1)urial ; that he that Mary, his only parent, belonged not even to the way, are Inui uoly destructive) had 110 paternal descent at all, and David's tribe much less to his family, but If I)avid was sp. aking in Psalm (X., of a Messiah belonged to the tribe of Levi. who was to be his son, then at all events he was not referring to Jesus, who was not one of his descendants at all. Only by abandoning the story of the miraculous birth of Jesus can yon possibly connect him with the (aumily of David. Moreover you can only establish any reasonable connt etion between this passage in Matthew and the 110th Psalm, by supposing that Jesus intended to prove by, it that he was not the son of Iłavid. There is not a sungle word in the Psalm about the Son-ship though it inay have reference to a Mfessiah, তত্ত্ববোধিনী পত্রিকা f g i $• o I 衛 * จr 3 ซฯ So it is just possible that Jesus wished the Pharisees to infer that he was the Messiah, though not descended from David. This ofcourse the Christian will not allow, because over and over again the Messiah is foretold to be the son of David, “ of the very fruit of his loins, according to the flesh.” Now that we have got so far in our search for an answer to Christ's own unanswerable question, we will go a little further and give oil answer which he certainly did not expert, and which comparatively recont criticism, alone enables us to give. Javid, in this Psalm at all events, did not call Messiah Lord. It is a mistake to suppose that the words quoted by Jesus wer; written by J)avid at all, Tor. Davidson says that the Davidić authorship the II ()th Psalm can riot l)r. Knouen says the same. ! t is the comp isition of a port addressing tä. Ꭲl1Ꮄ. opening words, when translateri properly 8, be sustained. 1{inig and speaking of thaf, king. as to convey the scuse of the original, are thest Lord (alonai, or master) Sit thou on uy right hand until I make thy foes thy footstool." If they refer at all to a Messiah it is only to all carthly Monarch, full
- --" Jehovah said unto my
of war, v c 11geauco and slaughter. He was to laise up Zion and his people, and to trample down the ឍti S.
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louf, here are the words : Lord shall send the rod of thy strength out of Zion, rule thou in the midst of Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dow of thy youth. Jelovah hath sworn and will not repent. Thou art a priest forever after the order of Melchi Selek. Tha Lord (or master) at thy right thiııe e meimi¢s. hand shall strike through kings in the day of his wrath. He shall Judge among the heathem, he shall fill the places with the dead bodies ; he shall wound the heads over many centuries, He shall drink of the brook in the way; therefore shall he lift up his head.” I say again, if Christians will have it so, they are welcome to this Psalm as a prophecy of their Christ; but thero is hardly | t| a parallel to be found for it in all the Old Testament for wild bood-thirstiness. . . . .”. We now turn to another quotation from
