In the same place, a little higher up, Solomon and the Messiah are likened as reigning over the whole world, the proof passages being, besides others, Ps. lxxii. 8, Daniel vii. 13, and ii. 35.
On the application to the Messiah of verse 16 we have already spoken, as also on that of verse 17.
Ps. lxxx. 17 (in the Hebrew 18). The Targum paraphrases the Son of Man' by King Messiah.'
Ps. lxxxix. 22-25 (23-26 in the Hebrew). In Yalkut on Is. lx. 1 (vol. ii. p. 56 c) this promise is referred to the future deliverance of Israel by the Messiah.
Again, verse 27 (28 in the Hebrew) is applied in Shemoth R. 19, towards the end, to the Messiah, special reference being made to Ex. iv. 22, Israel is My first-born son.'
Verse 51 (52 in the Hebrew). There is a remarkable comment on this in the Midrash on the inscription of Ps. xviii. (ed. Warsh. p. 24 a, line 2 from the bottom), in which it is set forth that as Israel and David did not sing till the hour of persecution and reproach, so when the Messiah shall come - speedily, in our days' - the song will not be raised until the Messiah is put to reproach, according to Ps. lxxxix. 52 (51), and till there shall fall before Him the wicked idolaters referred to in Dan. ii. 42, and the four kingdoms referred to in Zech. xiv. 2. In that hour shall the song be raised, as it is written Ps. xcviii. 1.
In the Midr. on Cant. ii. 13 it is said: If you see one generation after another blaspheming, expect the feet of the King Messiah, as it is written, Ps. lxxxix. 53.
Ps. xc. 15. The Midr. (ed. Warsh. p. 67 b) remarks: The days wherein Thou hast afflicted us - that is, the days of the Messiah. Upon which follows a discussion upon the length of days of the Messiah, R. Eliezer holding that they are 1,000 years, quoting the words as yesterday,' one day being 1,000 years. R. Joshua holds that they were 2,000 years, the words the days' implying that there were two days. R. Berachiah holds that they were 600 years, appealing to Is. lxv. 22, because the root of the tree perishes in the earth in 600 years. R. José thinks that they are 60 years, according to Ps. lxxii. 5, the words throughout all generations' (dor dorim) being interpreted: Dor = 20 years; Dorim = 40 years: 20 + 40 = 60. R. Akiba says: 40 years, according to the years in the wilderness. The Rabbis say: 354 years, according to the days in the lunar year. R. Abahu thinks 7,000 years, reckoning the 7 according to the days of the bridegroom.
On Ps. xc. the Midrash concludes by drawing a contrast between the Temple which men built, and which was destroyed, and the Temple of the latter or Messianic days, which God would build, and which would not be destroyed.
Ps. xcii., verses 8, 11, and 13 (7, 10, and 12 in our A. V.), are Messianically interpreted in Pirqé de R. El. c. 19. In the Midrash on verse 13 (12 in our A. V.), among other beautiful applications of the figure of the Psalm, is that to the Messiah the Son of David. The note of the Midrash on the expression like a cedar of Lebanon,' as applied to Israel, is very beautiful, likening it to the cedar, which, although driven and bent by all the winds of heaven, cannot be rooted up from its place.
Ps. xcv. 7, last clause. In Shem. R. 25 and in the Midrash on Cant. v. 2 (ed. Warsh. p. 26 a), it is noted that, if Israel did penitence only one day [or else properly observed even one Sabbath], the Messiah the Son of David would immediately come. [The whole passage from which this reference is taken is exceedingly interesting. It introduces God as saying to Israel: My son, open to Me a door of penitence only as small as a needle's eye, and I will open to you doors through which carriages and wagons shall come in. It almost seems a counterpart to the Saviour's words (Rev. iii. 20): Behold, I stand at the door and knock; if any man hear My voice and open the door, I will come in to Him.'] Substantially the same view is taken in Sanh. 98 a, where the tokens of the coming of the Messiah are described - and also in Jer. Taan. 64 a.