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 faded, is here made use of by the Spirit of God. By this Spirit the hyperbolic element is changed into the prophetic. This elevation of the typical into the prophetic is also capable of explanation on psychological grounds. Since David has been anointed with the oil of royal consecration, and at the same time with the Holy Spirit, the Spirit of the kingship of promise, he regards himself also as the messiah of God, towards whom the promises point; and by virtue of this view of himself, in the light of the highest calling in connection with the redemptive history, the historical reality of his own experiences becomes idealised to him, and thereby both what he experiences and what he hopes for acquire a depth and height of background which stretches out into the history of the final and true Christ of God. We do not by this maintain any overflowing of his own consciousness to that of the future Christ, an opinion which has been shown by Hengstenberg, Tholuck and Kurtz to be psychologically impossible. But what we say is, that looking upon himself as the Christ of God, - to express it in the light of the historical fulfilment, - he looks upon himself in Jesus Christ. He does not distinguish himself from the Future One, but in himself he sees the Future One, whose image does not free itself from him till afterwards, and whose history will coincide with all that is excessive in his own utterances. For as God the Father moulds the history of Jesus Christ in accordance with His own counsel, so His Spirit moulds even the utterances of David concerning himself the type of the Future One, with a view to that history. Through this Spirit, who is the Spirit of God and of the future Christ at the same time, David's typical history, as he describes it in the Psalms and more especially in this Psalm, acquires that ideal depth of tone, brilliancy, and power, by virtue of which it (the history) reaches far beyond its typical facts, penetrates to its very root in the divine counsels, and grows to be the word of prophecy: so that, to a certain extent, it may rightly be said that Christ here speaks through David, insofar as the Spirit of Christ speaks through him, and makes the typical suffering of His ancestor the medium for the representation of His own future sufferings. Without recognising this