Ps. cii. 16 (17 in the Hebrew) is applied in Bereshith R. 56 (ed. Warsh. p. 104 b) to Messianic times.
Ps. cvi. 44. On this there is in the Midrash a long Messianic discussion, setting forth the five grounds on which Israel is redeemed: through the sorrows of Israel through prayer, through the merits of the patriarchs, through repentance towards God, and in the time of the end.'
Ps. cx. is throughout applied to the Messiah. To begin with, it evidently underlies the Targumic of ver. 4. Similarly, it is propounded in the Midr. on Ps. ii. (although there the chief application of it is to Abraham). But in the Midrash on Ps. xviii. 36 (35 in our A. V.), Ps. cx. verse 1, Sit thou at My right hand' is specially applied to the Messiah, while Abraham is said to be seated at the left.
Verse 2, The rod of Thy strength.' In a very curious mystic interpretation of the pledges which Tamar had, by the Holy Ghost, asked of Judah, the seal is interpreted as signifying the Kingdom, the bracelet as the Sanhedrin, and the staff as the King Messiah, with special reference to Is. xi. and Ps. cx. 2 (Beresh. R. 85, ed. Warsh. p. 153 a) Similarly in Bemid. R. 18, last line, the staff of Aaron, which is said to have been in the hands of every king till the Temple was destroyed, and since then to have been hid, is to be restored to King Messiah, according to this verse; and in Yalkut on this Psalm (vol. ii. Par. 869, p. 124 c) this staff is supposed to be the same as that of Jacob with which he crossed Jordan, and of Judah, and of Moses, and of Aaron, and the same which David had in his hand when he slew Goliath, it being also the same which will be restored to the Messiah.
Verse 7 is also applied in Yalkut (u. s. col. d) to Messianic times, when streams of the blood of the wicked should flow out, and birds come to drink of that flood.
Ps. cxvi. 9 is in Ber. R. 96 supposed to indicate that the dead of Palestine would live first in the days of the Messiah.
Ps. cxvi. 13 has been already commented upon.
On Ps. cxix. 33 the Midrash remarks that there were three who asked wisdom of God: David, Solomon, and the King Messiah, the latter according to Ps. lxxii. 1.
Ps. cxx. 7 is applied to the Messiah in the Midrash (p. 91 a, ed. Warsh.), the first clause being brought into connection with Is. lvii. 19, with reference to the Messiah's dealings with the Gentiles, the resistance being described in the second clause, and the result in Ps. ii. 9.
Ps. cxxi. 1 is applied in Tanchuma (Par. Toledoth 14, ed. Warsh. p. 37 b. See also Yalkut, vol. ii. 878, p. 127 c) to the Messiah, with special reference to Zech. iv. 7 and Is. lii. 7.
Ps. cxxvi. 2. In Tanchuma on Ex. xv. i. (ed. Warsh. p. 87 a) this verse is applied to Messianic times in a rapt description, in which successively Is. lx. 5, Is. lviii. 8, Is. xxxv. 5, 6, Jer. xxxi. 13, and Ps. cxxvi. 2, are grouped together as all applying to these latter days.
The promise in Ps. cxxxii. 18 is applied in Pirké de R. El. c. 28 to Messianic times, and verse 14 in Ber. R. 56.
So is Ps. cxxxiii. 3 in Ber. R. 65 (p. 122 a), closing lines.
The words in Ps. cxlii. 5 are applied in Ber. R. 74 to the resurrection of Israel in Palestine in the days of Messiah.
The words, When thou awakest,' in Prov. vi. 22 are Messianically applied in Siphré on Deut. (ed. Friedmann, p. 74 b).
In Midr. on Eccl. i. 9 it is shown at great length that the Messiah would re-enact all the miracles of the past.