Recognizing Your Messiah In The

Psalms
Bernard E. Northrup Th.D.
This book,
Recognizing Your Messiah in the Psalms,
originally was published in 1976 under the title of
FINDING CHRIST IN THE PSALMS
by
Regular Baptist Press
1800 Oakton Blvd.
Des Planes, Illinois 60018
The translation in the text is the authors own work
Second edition copyright Bernard E. Northrup 1996
FOREWORD
Areas for Researching Material About the Messiah in the Psalms
CHAPTER ONEWHY STUDY THE BOOK OF PSALMS?
I. The Book of Psalms is the Word of God.
II. The Psalms Testify of the Messiah.
A. Yeshua Related the Psalms to Himself.
B. Yeshuas Disciples Taught This.
1. Messiah Was Studied in the Psalms in Early Church Gatherings.
2. The First Gospel Sermon Taught that the Psalms Speak About the Messiah.
3. The Gospels State that the Psalms Testify About the Messiah
4. The Psalms Repeatedly Prophesied About Messiah.
III. The Psalms Present Fresh Pictures of Messiah.
IV. The Rewards of Such a Study.
Study Questions for Chapter One
CHAPTER TWOHOW TO FIND MESSIAH IN PSALMS
I. Keys to Messianic Study in the Psalms.
A. The Key of the New Testament Quotation.
1. Watch Where a Quotation is Involved.
2. Use a Good Reference Bible.
3. Make Psalms a Constant Object of Study
B. The Key of the Persons Involved.
C. The Key of the Time Element.
II. A Pattern for the Study of the Psalms
A. The Messiah in Eternity Past
B. The Messiah in His Incarnation
C. The Ministry of the King Anticipated
D. Messiah-King Rejected and Crucified
E. Messiahs Present Work in Heaven
Study Questions for Chapter Two
CHAPTER THREETHE PREINCARNATE MESSIAH
Introduction

I. Messiah in Eternity Past.

A. The Greatness of His Person.
1. His Work of Framing the Ages
2. His Work of Speaking for God to Us
3. The Exact Expression of Gods Glory
4. His Work Maintaining the Universe
5. Messiahs Godhood
6. The Glory of Messiahs Being.
B. Understanding Messiahs Sonship
C. Messiahs Glorious Work
II. Messiahs Ministry in Creation
A. In the Creation of the Universe
B. Messiahs Preincarnate Ministry
Chapter Three Questions
CHAPTER FOURMESSIAH BECOMES MAN
I. The Divine Nature in the Incarnation
A. Messiahs Presentation for His Task
1. Problems Requiring the Incarnation
2. The Problem of the Incarnation.
B. Messiahs Acceptance of His Task
II. The Human Nature in the Incarnation
A. The Preparation of Messiahs Human Body
B. Messiahs Unique Birth as the God-Man
C. The Genuineness of Messiahs Human Mind
D. The Growth of Messiahs Human Personality
Questions for Chapter Four
CHAPTER FIVEMESSIAH REJECTED AS KING
I. Messiahs Desire to Rule Righteously
A. Messiahs Desire for a Righteous Rule
B. Messiah Desires a Beneficent Rule
II. Messiahs Intent to Rule Righteously
III. Messiahs Anguish in His Rejection
IV. The Decree of Messiahs Future Rule
Study Questions for Chapter Five
CHAPTER SIXMESSIAH IN THE GARDEN
I. Messiah Seen in the Garden in the Psalms
A. Key Quotations
B. Key Words
C. Key Ideas and Situations
II. The Actual Garden Scene
A. Understanding the Messiahs Agony in the Garden
B. Messiahs Agony in the Garden
C. Exploring the Victory in the Garden
Questions for Chapter Six
CHAPTER SEVENMESSIAH IN THE COURTYARD
I. Messiahs Refusal to Flee His Enemies
A. Messiah Withdraws from Oppressors
B. Messiahs Prays Under Persecution
II. Messiahs Reaction to His Betrayal
A. The Observance of the Betrayal

B. The Agonies of Messiahs Betrayal

C. The Destiny of the Betrayer (Psalm 69)
III. The Courtyard Scene
A. You Plead My Cause, Oh Eternal Lord!
B. You Rescue My Soul, Oh Eternal Lord!
C. You Judge Me, Oh Lord!
Questions for Chapter Seven
CHAPTER EIGHTMESSIAH ON THE CROSS
I. Why Do the Nations Rage? (Psalm 2:16)
II. My God, Why Have You Forsaken Me?
III. For Your Sake I Have Borne Reproach
IV. Into Your Hand I Commit My Spirit
Questions for Chapter Eight
CHAPTER NINEMESSIAH IN DEATH
I. Messiah Views Death and Sheol
II. Messiahs Confidence Before Sheol
A. Comments on the Person of Psalm 41.
B. Comments on the Time of Psalm 41.
C. Conclusion Concerning Psalm 41
III. Messiah Meditates in Death and Sheol
A. Messiahs Awaits His Resurrection
1. Messiahs Earnest Wait (Psalm 40:1)
2. Messiahs Assurance of Resurrection
3. The Many Who Will Believe in Him
4. The Blessings of the Believer
IV. Messiah Considers His Finished Works
A. The Review of the Works Considered
B. Messiah Reviews His Advent
1. His Preparation in View of the Need
2. Messiah Obeys the Fathers Will
C. Messiahs Review of His Time in Sheol
D. Messiah Reviews Preservation in Death
V. Messiah Prays for Resurrection
A. Messiahs Request for Rescue
B. Messiah Asks Praise from the Saved
C. Messiahs Asks for His Resurrection
D. The Promise Previewed by the Messiah
E. The Promise Reviewed by the Father
Questions for Chapter Nine
CHAPTER TENMESSIAH RESURRECTED
I. Messiah at the Opened Tomb (Psalm 30)
II. Messiah Before the Opened Heavens
III. Messiah Among His Disciples
A. On the First Sunday
B. Second Sunday After Resurrection
Questions for Chapter Ten
CHAPTER ELEVENTHE MESSIAHS PRESENT WORK
I. Messiahs Ascension to Heaven
II. Messiahs Heavenly Meeting (Psalm 110:12)
A. The Fathers Greeting to the Messiah

B. The Fathers Instructions

C. The Fathers Promise (Psalm 110:2)
D. The Fathers Invitation
III. Messiahs Priestly Commission
A. Messiahs Unending Radiance
B. Messiahs Unending Ministry
C. Messiahs Ministry as Seen in Hebrews
D. Messiahs Ministry as a Priest
Questions for Chapter Eleven
CHAPTER TWELVEMESSIAH RETURNS FOR ISRAEL
I. Israels Wanderings in Unbelief
II. Israels Trials by the Russian-Arab Confederation (Psalm 83)
III. The Remnant Turns to the Messiah (Zechariah 12:813:1)
A. Deliverance from the Confederacy
B. Their Praise for Their Deliverance
C. Israels Response to the Deliverance
D. Israel Receives Messiahs Deliverance
IV. Israels Trial by the Babylonian Beast
A. The Rape of Jerusalem by the Beast (Psalm 73)
B. Their Prayers for Intervention
C. Messiah Rebuke S Their Rebellions
D. Israels Repentance in Tribulation
V. Israels Messiah Returns to Them
A. Messiahs Response to Their Prayers
B. Messiahs Request for His Kingdom
C. Messiahs Appearance Before Israel
D. Messiahs Conquest of His Enemies
E. The Messiah Presents His Bride
F. Messiah Begins Judging the World
VI. Israel Worships the Messiah
A. Exulting in Israels Messiah Arrival
B. Worshipping in His Presence
C. Giving Thanks for the Covenant
Chapter Twelve Study Questions
CHAPTER THIRTEENTHE REIGN OF MESSIAH ON EARTH
I. The Promise of the Kingdom Reviewed
A. The Kingdom Promise Reviewed
B. The Promise Reviewed by the Messiah
C. The Promise Reviewed by the Father
II. Messiahs Earthly Reign Established
A. The Kings Arrival
B. The Kings Enthronement
C. The Kings Ministry
D. The Kings Future Ministry
III. Messiahs Kingdom Examined
A. Its Standards
B. The Peoples of the Messianic Kingdom
C. The Capital of the Messianic Kingdom
D. The Extent of the Messianic Kingdom
IV. His Worship Expressed

A. In the Sanctuary of the Kingdom

B. Exultation in His Majesty
C. Praise for Messiahs Person
Chapter Thirteen Study Questions
1

1Northrup, Bernard E.: Recognizing Your Messiah in the Psalms : Finding Christ in
the Psalms. Oak Harbor, WA : Logos Research Systems, Inc., 1997

Foreword
The book RECOGNIZING YOUR MESSIAH IN THE PSALMS is a study of a unique prophetic
book. None of the other sixty-five books of the Bible begins to compare with the book of
Psalms in the completeness of the portrait of the Savior. It is quite true that the New
Testament has four entire gospels which describe the activities of the Messiah while He was
here on earth. And it is also true that the great book which closes the New Testament details
the work of the Lord in the ages to come. And other great Old Testament books say much
about the Messiah. For example, the book of Isaiah tells of the birth of the King by means of
the virgin, describes His introduction by His forerunner, John (Chapter 40), gives the Fathers
personal introduction of Him as He began His earthly ministry (Chapter 42), describes His
rejection by Israel (4950), His crucifixion (53) as well as many details of His future work
(5456). However, none of these portraits of the Messiah begin to compare with the breadth
and scope of the portrait of Messiah which may be found in the Psalms by a careful student.
The book of Psalms was written by several authors who were scattered over several
centuries of history. Nevertheless, it is clear that, ultimately, the Holy Spirit was the author of
the Psalms which they wrote. His imprint can be clearly seen upon every verse. It is He who
has designed this remarkable portrait of Messiah from eternity past to eternity future, filling
the book of Psalms with the riches of Messiah. This study will examine from the Psalms such
subjects as the life of Messiah before He became man, His birth and life on earth, His
rejection and crucifixion. While these are all subjects which are treated in the New Testament,
a greater depth of revelation on these subjects will be found in the Psalms. There you will
discover what happened to Messiah during the interval between His death and resurrection.
You will be able to hear Him speak as He leaves heaven to come into the virgins womb, to
hear His communications with the Father while on the cross and during the three days of
death just as you will be able to listen more fully to His utterances that were heard audibly
upon the cross. The Psalms will enable you to discover thrilling new details about His
resurrection. You will come to a new appreciation of Messiahs present work in heaven, of
His visible appearance there, and of His future work for which He now waits. It is very easy
to approach the study of Messiah in the Psalms with lethargy and disinterest. That would be
tragic. It is earnestly hoped by the author that this exceedingly important study will cause you
to be fired with interest in the person and work of Messiah so that you, yourself, will Search
the Scriptures to see whether these things are true.
One of the great stumbling blocks which has greatly restricted students of the Word from
recognizing Messiah in the Psalms is the fact that they have assumed a presuppositional
hermeneutical (interpretation) model which closes the door to that revelation of Him which is
Divinely intended. The New Testament gives very clear testimony to the fact that the
prophets often wrote much more than they understood. They were concerned with the people,
the events and the pressures of their own times and wrote prophetic materials which
ministered to the needs of their own times. Today we are completely insensitive to the
question of whether these godly men were even aware that their writings ministered to
peoples of another age than the one in which they were living. They were totally unaware that
the Divine Author, the Holy Spirit, so designed their writings that they ministered to times
and peoples and of subjects far more distant. Indeed, the Scriptures plainly state that they did
not even understand the distant overtones of that which they prophesied. Peter speaks of the
salvation which has come to those of us who live after the cross work of the Messiah had
provided an entirely new dimension to salvation. He says: Of this salvation the prophets
have inquired and searched carefully, who prophesied of the grace that would come to
you, searching what, or what manner of time, the Spirit of the Messiah Who was in
them was indicating when He testified beforehand the sufferings of the Messiah and the

glories which would follow. Unto them it was revealed that not unto themselves but unto
us they were ministering the things which now have been reported to you through those
who have preached the gospel to you by the Holy Spirit sent from heaven, which things
the angels desire to look into (1 Peter 1:1013).
The interpretative problem which hinders students of the Bible from recognizing the
Messiah in the Psalms is the fact that many, many of the prophecies found in the Tenach, the
Old Testament, are not merely relevant to the period and the persons of the times in which
they were written. Even though these prophecies were prefilled in those days, they have a
greater relevance, both to today and in the future, as they have been and yet are to be fulfilled
in events which yet are on the unfolding horizon of history. The New Testament writers
recognized this fact and repeatedly explain the more distant relevance of prophecies which
unquestionably already had seen their prefillment in events which had come to pass in the
prophets days even as the prophet had described.
The Gentile reader will want to understand why I use Yeshua where he would expect
to find Jesus. The reason for this is that Yeshua is the Jewish way of referring to Jesus.
The pronunciation Yeshua comes into English as a transliteration of the way that Yeshua
was written in the Greek language, the original language of the New Testament. By
pronouncing and writing it Yeshua, I acknowledge that the name actually is Hebrew and
that the Hebrew name has meaning which we fail to recognize in translation.
The name Yeshua is a compound word derived from two very important Hebrew words
meaning, the Eternal Lord and He will save. This should remind the reader of the
words of the Angel which were spoken to Joseph about the future birth of the child. You
shall call His name Yeshua, for He will save His people from their sins (Matthew 1:21).
The Isaiah 7:14 prophecy about the almah who would give birth to a son is a perfect
example of the fact that an Old Testament prophecy could have a near and a distant relevance,
a prefillment and a fulfillment. Isaiah 7:14 is part of a great prophecy that has troubled both
the liberal interpreter and the conservative interpreter of the Scriptures. The liberal or the
rabbinical interpreter, who sees no reason for the birth of a God Man, instinctively turn to the
historical context to understand the meaning of the prophecy. The fundamentalist rightly
values the Virgin Birth as an essential element of the believers faith. He recognizes it to be
the basis for all that the Messiah achieved for mankind in His death on the cross and naturally
thinks only of the distant, eschatological fulfillment of the prophecy in the marvellous virgin
birth of Yeshua to the Virgin Mary.
The problem is that both are right and yet, in failing to understand the full relevance of
the prophecy to Isaiahs day and to Messiahs future birth, both at the same time are partially
wrong. Both ignore the larger context which very explicitly requires the student of the Word
to recognize that the passage has both a prefillment and a fulfillment. A thoughtful
examination of the progression of the context and its prefillment will show that the young
woman on the near scene, Isaiahs wife and the conception and birth of Maher-shalal-hashbaz before the deliverance of Jerusalem from a siege was a sign that the Eternal Lord still was
with the Southern Kingdom.
The New Testament scholar whose mind naturally focuses upon the virgin birth of the
Messiah usually will fail to see that Isaiahs prophecy was presented as the sign for the very
time in which the prophecy was given. For the people of Isaiahs day the passage teaches that
Judahs two great foes, the Northern Kingdom, Israel, along with Syria, both were soon
destined for destruction. Before the child who would be born of the young woman would be
old enough to know the difference between evil and good, the siege by these two enemies
would be over. The child would be outside of Jerusalems walls, eating agrarian products only
available in a rural scene. Since he would be a sign that God was with the Southern Kingdom,

he was to be called Immanuel, which would have meant to the people of that day that God
still was with them.
The identification of the child in the historical, prefillment scene clearly is identified as
the offspring of Isaiah and his wife in Isaiah 8:14. It must be remembered that there were no
chapter divisions in the original. The local, historically-born child of Isaiahs day would be
called Immanuel by its mother (see the Hebrew text!) because of the wonderful timing of
his birth and of the great deliverance of Jerusalem while he still would be an infant. In
chapter 8 the human father, Isaiah, was instructed to call the child Maher-shalal-hash-baz,. It
is a name which speaks of the swiftness of the deliverance which was to come before the
local child on the prefillment scene would be old enough to cry, my father and my
mother! (Isaiah 8:14). The great force which would bring about the deliverance of
Jerusalem in the days of Ahaz would be the invasion and desolation of those two northern
kingdoms by the king of Assyria (Isaiah 7:1725; 8:410).
Now any fundamentalist who has stopped reading at this point already will be accusing
me of the greatest of heresy. But I assure you that the interpreter who only sees this historical
foreshadowing of the greater birth yet in the future ,which I have set forth in the preceeding
paragraph, the prefillment, has been feeding upon the husks and chaff and has been ignoring
the real kernels of grain which are found in the larger context of this passage. The Assyrian
would invade the land which rightfully would belong to the Son of the distant fulfillment of
the prophecy, the One who truly will be Immanuel, God with us!
A careful examination of the larger context inescapably requires the recognition that the
prophecy also speaks of the unique birth of a more distant Son, a son of David. When the
following context of Isaiah 7:14 is examined as a unit with that prophecy, it will be seen that
Isaiah also prophesied that Messiah would be born of the almah on the distant scene in the
fulfillment of the prophecy. That child, born of the almah who indeed was a parthenos, a
virgin, justly deserves the name Immanuel because He indeed would be the Mighty
God, the Father of Eternity! (Isaiah 9:6). For unto us a Child will be born; unto us a
Son will be given, and the government will be upon His shoulder, and His name will be
called Wonderful Counselor, the Mighty God, the Father of Eternity, the Prince of
Peace. Of the increase of His government and peace there will be no end upon the
throne of David and over His kingdom to order it and to establish it with judgment and
justice from that time on, even forever. The zeal of the Eternal Lord will accomplish
this (Isaiah 9:67).
Isaiah plainly states that both he and his children are for signs and for wonders in
Israel from the Eternal Lord of Hosts who resides in Mount Zion (Isaiah 8:18). On the
near scene that was what was involved in Isaiahs use of little Immanuel/Maher-shalal-hashbaz as a sign to the people of his own day that very soon they would be delivered from their
two northern enemies. But Isaiah quickly turns to the Greater Son of the house of David and
more distant future events. Isaiah shows the anguish which one day would face those of the
northern part of the nation because of their unbelief (Isaiah 8:1922). But he also shows that
this spiritual darkness would be relieved among the tribes of Zebulun and Naphthali and to
those who lived along the shores of the Sea of Galilee because of the great light which would
be given them in the birth of the distant, truly virgin-born Son of David who would live in
their midst (Isaiah 9:16).
The New Testament translation in Matthew 1:23 of the word almah in Isaiah 7:14 by
parthenos, virgin, demonstrates that this word was chosen by the Divine Author in Isaiah
7:14 because of its flexibility. It was adaptable to the historical situation in which the young
wife of Isaiah would bear a son who would be a sign to the people of the besieged city in
which he would be born. But it also, in the heightened meaning of the eschatological

fulfillment of Isaiahs prophecy, was perfectly usable of the virgin birth of Yeshua. And
Matthew, in his use of the passage, leaves no room for anyone to argue that this
eschatological birth was a normal birth produced by the copulation of Mary and Joseph or
any other imagined father. He explicitly explains the fact that, in this unique birth, the
offspring of Mary would be fathered by the Holy Spirit and by no male parent.
This recognition that a prophets message can have both a near prefillment and a distant
fulfillment has been recognized for many years and the prophetic form can be given the title,
compenetration of prophecy. That is to say, the Spirit of God deliberately infused into the
one set of the prophets words two levels of relevance. Some have argued against two
fulfillments, crying out that no prophecy can be fulfilled twice. True. But this explanation of a
prefillment and a fulfillment, which opens the door to the recognition that the Messiah is
remarkably foreshadowed by the words of the Psalmists, is something altogether different. It
is an approach to prophecy which will be discovered in many scores of New Testament
passages to the interpreter who approaches prophecy with an open mind and without
stultifying presuppositions which obscure the truth of Divine Revelation.
Bernard E. Northrup, Th.D. 1996
Areas for Researching Material About the Messiah in the Psalms
In the course of studying the great subject of recognizing discussion about the Messiah in
the book of Psalms, you will discover that there is major material easily found in the
following Psalms.
1. Messiah would be God: Psalms 2:7; 40:47; 45; 97; 110.
2. Messiah would be Man (displaying human consciousness and characteristics): Psalms 16:9
11; 22:122; 30:69; 31:11; 35:128; 40:911; 41:9; 69:129, esp. 8; 88:18; 102:111.
3. Messiah would come as King of Israel: Psalms 2; 8; 24; 45; 72; 101; 102.
4. Messiah would be rejected as King: Psalms 2; 5564; 89; 102.
5. Messiah would be recommissioned as Savior: (cf. Isaiah 49:17); 2:69; 4:45:10; 7:110:18;
102:1222; 110:4.
6. Messiah would be prepared for death: Psalms 16; 89; 102:2428; 109.
7. Messiah would be taken and tried: Psalms 7; 17; 35.
8. Messiah would be crucified: Psalms 2:13 (cf. Acts 2:2528); 22:121; 69:129.
9. Messiah would go down to Sheol: Psalms 30:19; 40:117; 41:113; 88:118.
10. Messiah would be resurrected Psalms 16; 18; 21; 30; 34; 40:117; 41:1013; 86; 118:1629.
11. Messiah would ascend to minister today as a Melchizedekian Priest while awaiting His
Kingdom on earth: Psalm 110
12. Messiah would save Gentiles as well as Jews: Psalms 22:2731; 45:915; 117; 139 (Cf. Isa.
49:17).
13. Messiah would return from His present session at the right hand of the Eternal Lord to deliver
the nation of Israel: Psalms 44; 74; 83; 85; 9698; 137; 146; 147.
14. Messiah would establish an earthly kingdom in the nation of Israel: Psalms 2:712; 15:15;
24; 29; 37; 4548; 6668; 72; 99101; 111113; 132; 144; 149; 150.
It is highly recommended that further research in this area be attempted only after careful
study of this book, RECOGNIZING MESSIAH IN THE PSALMS. The reader will notice that I do
not abbreviate Bible book references and that I extensively quote from that source. The
reason for that many of Israel may not recognize the names of all of the books in the way that
we abbreviate them. Furthermore, it may well be that some of Israel will not have a New
Testament available to look up references. The frequent quotation of New Testament sources
will make it easier for them to understand the relationship between the two Testaments and to
grasp the way that the New Testament quotations from the Old Testament unveil the meaning
of many Old Testament Psalms.

2Northrup, Bernard E.: Recognizing Your Messiah in the Psalms : Finding Christ in
the Psalms. Oak Harbor, WA : Logos Research Systems, Inc., 1997

Chapter One:
Why Study the Book of Psalms?
BIBLE PORTIONS FOR STUDY: Luke 24:1527, 3447; Matthew 21:910, compare Psalm
118:26; Matthew 21:1516, cf. Psalm 3:2; Matthew 21:4246, cf. Psalm 118:22; Matthew
23:3739, cf. Psalm 118:26; Matthew 26:64, cf. Psalm 110:1; Matthew 27:34, cf. Psalm
69:219; Matthew 27:35, cf. Psalm 22:18; Matthew 27:43, cf. Psalm 22:8.
Few conservative believers audibly would raise the question, Why study the Psalms?
Most believers have found the book of Psalms to be helpful in times of trouble. It often has
been called the hymn book of the believer because it is such an encouragement and
consolation. But the idea of studying the book of Psalms to understand our Savior better will
be a new idea to many readers. Somehow we unconsciously ignore the implications of the
words spoken by Messiah in the upper room after His resurrection. These are the words
which I spoke to you while I yet was with you, because it was necessary for all of the
things to be fulfilled which have been written in the law of Moses and the Prophets and
the Psalms concerning Me (Luke 24:44). We fail to grasp the very obvious fact taught in
the New Testament that the Psalms speak of Him. Even worse, in some circles the influence
of unbelief has been so great in the church that it is forgotten that the book of Psalms actually
is revelation from God. Any profitable consideration of this great book must proceed upon
the thesis that:

I. The Book of Psalms is the Word of God.

You are entering a study that may well be the most fascinating study of your life because
of the beauty of the person to be studied. When you will have completed this study, it is
hoped that the groundwork will have been laid for a continuing lifetime study. The
consideration of Messiah in the Psalms is of such a breadth and depth that it will be
impossible fully to consider the subject within the scope of these thirteen chapters. Indeed, no
thirteen books could be written which could begin to encompass this great subject. The
Apostle John concludes his twenty-one chapter treatise concerning Messiah by saying, And
there are also many other things which Yeshua did, the which, if all of them should be
written, I suppose that even the world itself could not contain the books that should be
written. Amen (John 21:25). Therefore this study is intended to serve as an introduction to
one of the most thrilling areas of study that can engross the rest of the lifetime of a believer.
There may well be some areas of this study of the Bible where you will disagree with my
conclusions. That is to be expected. The theological presuppositions and dependence upon
the original Hebrew text by both student and author will affect their conclusions as they study
Messiah in the Psalms. Where you find disagreement with the author, examine his treatment
of that which has been revealed in the Psalms and your own position carefully to see if one or
the other is inconsistent with the Word of God. Try to be unbiased in the examination of your
own view. It is very easy for the student of Scripture to set his feet in concrete and
tenaciously hold a position because that is the position which he was taught in the past.
Examine the Scriptures to see if it really is a tenable position. If you discover that it is a
position based upon misunderstanding, then it is time to break the bonds of the concrete and
take a new step of faith, receiving that which really was revealed in the Word of God.
Try to make new discoveries about this marvelous body of revelation, the book of Psalms,
concerning our wonderful Savior. Do not think for a moment that an Old Testament book
could not have valuable material for you as a New Testament believer. This is an error
rejected by the Apostle Peter. He explained that one reason why he wrote the book of Second
Peter was because he wanted to stir up believers minds to remember the words of the Old
Testament prophets. Beloved, I now write to you this second epistle (in both of which I

stir up your pure minds by way of remembrance), that you may be mindful of the words
which were spoken before by the holy prophets, and of the commandment of us, the
apostles of the Lord and Savior (2 Peter 3:12).
He explains that such a remembrance would serve as a guard against corruption of
doctrine concerning the coming of Messiah. Have you ever considered what a colossal
tragedy it would be if somehow the Old Testament were suddenly eliminated from our
Bibles? We who have become used to separately bound New Testaments would find
ourselves without a foundation for our faith. How little would we know about the creation or
about the fall of the race in the garden! How could we effectively explain sin in the human
race? We would loose the fact that the Creator Himself instituted marriage between man and
woman and gave His blessing to that relationship and to that alone. How little would we
know about the Savior! All of the passages which looked forward to His coming and which
prophetically described Him and His work would be lost! Much that we believe about future
events would be without any basis in revelation, for all of the preparatory materials in the
prophets would be gone.
The obligation to study the Psalms, because it is a vital part of Gods revelation, is valid.
It is an obligation which is placed upon the believer because of the very nature of the Word of
God. All Scripture is God breathed and is profitable for doctrine, for reproof, for
correction, for instruction in righteousness, that the man of God may be complete, fully
equipped for every good work (2 Timothy 3:1617). In the previous chapter Paul gave us
the exhortation: Be studiously diligent to present yourself fully approved to God, a
worker who is unashamed, rightly dividing [i.e. cutting straight] the Word of God (2
Timothy 2:15). The value of such a careful study of the person of Messiah becomes apparent
when the example of the writer of the book of Hebrews is considered. One soon will notice
the way that the Spirit of God used that writer to explain the meaning of great Messianic
passages in the book of Psalms. Repeatedly he turned to the Psalms so that he might explain
the great truths of Redemption more clearly. The writer of the book of Hebrews gives us the
classic example of the proper use of the book of Psalms for the study of the Savior, the
Messiah. His entire book is welded together with references to that source of prophecy. His
first chapter alone is composed almost entirely of allusions and then direct quotations from
Psalms. Indeed, the framework upon which he built that amazing New Testament book is his
remarkable use of two great Messianic verses in Psalm 110. These verses are Psalm 110:1
and 4. Their significance will be considered later in this study. He, by means of turning to
sources of information in the book of Psalms, traces the life of the Messiah from eternity past
to His present session in heaven, and even makes reference to His future creation of the new
heavens and earth!
Because the Psalms speak so much concerning Messiah, this study will not turn aside to
examine the dark portrait of the human heart which so easily may be discovered in the 150
Psalms in that great book. Mans failings, his problems with life and his insecurity about the
future will be considered only as these themes illuminate some facet of our study of Messiah.
In this study the central reason for the examination of the book of Psalms is because:

II. The Psalms Testify of the Messiah.

How can you be sure? Isnt it just possible that one might mistakenly read into the book
of Psalms a picture of the One we love? Indeed, it is possible, but we have solid assurance
that the Psalms speak of Him because:

A. Yeshua Related the Psalms to Himself.

The classic example of Messiahs explanation of the Psalms with Himself as the central
figure is found in the afternoon and evening of His resurrection. At the beginning of the fortyday period between the resurrection of the Messiah and His ascension as prophesied in Psalm

110:1, He immediately told His disciples that the Psalms had foretold all that would happen
to Him. That which He taught His disciples that night is recorded in Luke 24:1349. Earlier
on the road to Emmaus with the two doubting disciples He turned to passages in Moses, the
prophets and the Psalms and expounded the things concerning Himself. That same day
two of them were traveling to a village called Emmaus. It was seven miles from
Jerusalem. And they talked together about these things which happened. And this is
what happened. While they talked and reasoned, Yeshua Himself came near and went
with them. And He said to them: What manner of words are you exchanging with each
other while you walk and are sad? Then the one whose name was Cleopas answered and
said to Him: Are you only living as a stranger in Jerusalem, and you do not know the
things which have happened in it in these days? And He said to them: What sort of
things? And they said to Him, The things relating to Yeshua the Nazarene, Who was a
man who was a prophet, mighty in deed and in word before God and before all of the
people, and how the chief priests and our rulers delivered Him to be condemned to
death and they crucified Him. But we were hoping that He was the One Who was going
to redeem Israel. But along with all of these things today is the third day since these
things happened. But also there were certain women from among us who, when coming
early to the tomb, astonished us. When they did not find His body, they came, saying
that they had seen a vision of angels who were saying that He is alive! And some of those
who were with us went off to the tomb and they found it just as the women had said, but
they did not see Him. And He said to them: Oh foolish ones and slow of heart to
believe on all of the things which He spoke. Was it not necessary for the Messiah to suffer
these things and [then] to enter into His glory? Then beginning from Moses and from all
of the Prophets, He explained to them all of the things in the Scriptures concerning
Himself (Luke 24:1327).
Later, after these two had realized that it actually was the Messiah Himself Who was
talking to them, they returned to Jerusalem to tell what they had experienced to the rest of the
disciples. They had the astonishing joy of meeting Him once again when they arrived at the
upper room. He was there! In the midst of the eleven He said to them, These are the words
which I spoke unto you while I was yet with you, that all things must be fulfilled which
were written in the Law of Moses and in the prophets and in the Psalms concerning
Me (Luke 24:44). Luke further tells us that Then opened He their understanding that
they might understand the Scriptures (v. 45). As you yourself begin this study of the
Psalms, and indeed during your study of the subject, you should pray that the Lord would
open your understanding with similar results.
Notice that Yeshua has reminded the disciples that He had referred often to prophetic
materials in the Old Testament, including the book of Psalms, which spoke concerning Him.
This suggests that a study of His earthly ministry might further give the opportunity to
observe His use of the Psalms. Perhaps this research will uncover important clues that could
be used to open your study of the Savior in the Psalms.
The book of Matthew gives several illustrations of Messiahs interpretation of Psalms
material, where He taught that the Psalms often related to Himself. Examples will be found in
Matthew 21:42 and 22:45. It may seem strange to see Him turning to a book that had been
written centuries before during the one thousand years that lies between Egypt and the
Babylonian captivity to find references to Himself. Nevertheless, He does exactly this.
During His daily ministry He made it clear that the events swirling about Him were fulfilling
specific prophecies in the Psalms. Beginning at the triumphal entry, this type of reference is
frequent. After that ride, He entered the temple and cleansed it of the moneychangers and
sellers, quoting from Isaiah 56:7 concerning Himself. He then turned the rebuke of the priests
and scribes who were indignant because the children were crying to Him in the temple:

Hosanna to the Son of David (from Psalm 118:26 in Hebrew). He explained to these
enemies, Have you never read, Out of the mouths of infants and nursing babes You
have prepared praise for Yourself? (Psalm 8:2). This is a Psalm which marvelously
speaks of His rejection, death and future glory. His use of it in this way indicates that He so
understood it. The next day as He was teaching about His rejection by the leaders of Israel,
He quoted Psalm 118:22 to show what they had done. The Stone which the builders
rejected this became the chief corner stone, this came about from the Lord, and it is
marvelous in our eyes. He explained its application clearly enough that the priests and
Pharisees understood His words and their meaning. They were ready to kill Him when He
warned them, And he who falls on this stone will be broken to pieces, but on whomever
it falls, it will scatter him like dust (Matthew 21:4445).
When His enemies were trying to put Him to shame with a difficult question, He reversed
the tables on them and asked a question about Himself that left them speechless with the
clarity of its point. He asked of them, What do you think about the Messiah? Whose Son
is He? (Matthew 22:35). Their response was inevitable: The son of David. He then
opened Psalm 110 and demonstrated that the Messiah also had to be Davids Lord, thus
showing the deity of the Messiah. For David had said in the Psalm, The Lord said unto my
Lord, sit at My right hand, until I put Your enemies beneath Your feet (Psalm 110:1).
The disputed Son of God asked, If David then calls Him Lord, how is He his son?
(Matthew 22:45). Later He again alludes to the same Psalm and verse when answering the
high priest in the courtyard. He was responding to the question, Are you the Messiah, the
Son of God? His answer shows that He anticipated the day when He would sit at the
Fathers right hand, as well as the day when He would arise to take His earthly rule. He said,
I tell you, hereafter you shall see the Son of Man sitting at the right hand of Power, and
coming on clouds of heaven (Matt. 26:64).
On the cross, Messiah alluded to Psalm 22:15 and 69:3 in His cry, I thirst. His Aramaic
words, Eloi, Eloi, lima sabachthani arise from the darkness around the cross (Mark
15:34). They are the Aramaic translation of the Hebrew words which open Psalm 22. They
mean, My God, my God, why have You forsaken me? The Psalm is filled with the
description of the cross and His thoughts while on the cross in verses 121.
There are many, many other examples of His interpretation of the Psalms. These
demonstrate clearly that Messiah recognized the book of Psalms to be a prophetic book that
had many, many direct references to His person and work.
After the ascension of Messiah from the mount of Olives, several days were spent by the
apostles and other believers in the upper room where He had been with them so often. While
they were there waiting for His promise of the arrival of the Holy Spirit, Peter stood up and
began to teach the group from Psalm 69 and from Psalm 109 concerning Judas. This one had
so recently betrayed Yeshua by leading the High Priests soldiers to Gethsemane to capture
Him. Peter addressed the group in this way: Men and brethren, this Scripture must needs
have been fulfilled, which the Holy Spirit by the mouth of David spoke before
concerning Judas, which was guide to them that took Yeshua. For he was numbered
with us, and had obtained part of this ministry. Now this man purchased a field with the
reward of iniquity; and falling headlong, he burst asunder in the midst, and all his
bowels gushed out. And it was known unto all the dwellers in Jerusalem; inasmuch as
that field is called in their proper tongue, Aceldama, that is to say, The field of blood.
For it is written in the book of Psalms, Let his habitation be desolate and let no man
dwell therein and his bishopric be desolate and let another take (Acts 1:1520).
It is apparent that he had been thinking about the relevance of Psalm 109:620 to that
which had happened to Messiah at the hand of Judas. Likewise he is quite conscious of the
fact that Psalm 69 not only described many details of the inner suffering of the Messiah on

the cross, but included His prayers about the fate of Judas for that which he had done in
betraying the Lord. Peter alludes to thoughts contained in Psalm 69:2228. The fact that this
Psalm is quoted repeatedly by the apostles strongly suggests that the Psalm may well have
been an important subject of Messiahs teaching ministry in that upper room review forty
days before as He taught them once again the things in the Psalms concerning Himself.

B. Yeshuas Disciples Taught This.

But perhaps the truth that the Psalms testify concerning Yeshua is most clearly seen in the
way that His disciples used the book of Psalms when they were teaching about Him. These
were the men who had spent three years in a walking theological seminary. They had walked
and talked with Him for these years. They had been the students (uncomprehending at first)
as He had taught them during those years. Messiahs rebuke of the two disciples on the road
to Emmaus shows how slowly they had learned the lessons of prophecy which He had taught
His friends. O foolish ones and slow of heart to believe all that the Prophets have
spoken: Was it not necessary for Messiah to have suffered these things, and to enter into
His glory? (Luke 24:2526). After all, these students had heard without grasping the import
of His words. They had heard, but had not understood the significance of the Old Testament
passages, including the Psalms, which He often had taught to them. Thus He says to them in
the upper room after His resurrection, These are the words which I spoke unto you, while
I was yet with you, that all things must be fulfilled, which were written in the law of
Moses and in the Prophets and in the Psalms, concerning Me (Luke 24:44). It is very
apparent that, after He opened their understanding (v. 45), these truths from the book of
Psalms became very relevant to the apostles. They began to consider these truths from the
book of Psalms and saw that they prophesied concerning Him. His disciples repeatedly
recognized and taught this.
1. Messiah Was Studied in the Psalms in Early Church Gatherings.
Only the careless student of the Word can read the early chapters of the book of Acts and
fail to realize that there are repeated references to Messiahs ministry quoted therein from the
book of Psalms. These quotations are skillfully woven into the very fabric of these chapters.
The crucifixion is dramatically considered by the church in Acts 4:2528. After the brief
imprisonment of Peter and his friends, during which they were interrogated by the priests,
they returned to the congregation in Jerusalem and there initiated a great prayer meeting.
They lifted up their voices to God in common and said, Lord, You are God, Who has
made heaven and earth and sea and all that in them is (Acts 4:25). At that point the one
who was leading them in public prayer appears to have begun quoting from one of the great
Messianic Psalms which prophesied the crucifixion. Who by the mouth of Your servant
David has said Why did the heathen rage and the people imagine vain things? The
kings of the earth stood up and the rulers of earth were gathered together against the
Lord and against His Messiah (Psalm 1:12).
This amazing prophetic statement should raise the question, Why did the peoples of the
land reject the Messiah when He came to them? The Psalm does not give the answer to its
own question. The answer was awaited for one thousand years. That answer came in this
prayer meeting and is explained through the lips of the one who was leading the church in
prayer.
Why indeed did the peoples of Israel with the helping hand of the Gentiles rebel against
the Lord Yeshua when He came? The answer is this: For to do whatsoever Your hand and
Your counsel determined before to be done (Acts 4:28). Now this may be a hard
teaching for some, but Gods Word here says that God had predetermined exactly what must
happen to His Son. This will never fully be comprehended without a careful study of the
theme as it is developed in the book of Psalms. Those at Jerusalem had done precisely that

which God had before determined must be accomplished when He gave His Son to fulfill His
plan concerning the Lamb slain before the foundation of the world (Revelation 13:8).
It is very clear that the individual who was leading the church in prayer, before those
present were filled with the Holy Spirit (Acts 4:31), considered Psalm 2 to be a direct
prophecy. He concluded that it taught that Yeshua Messiah would be crucified by Herod,
Pontius Pilate, the Gentiles and the Jews who had gathered together in a deliberate attempt to
keep the rightful king from His throne. Compare Psalm 2:46 for this teaching. There the
Father plainly indicates that these plans of man had failed and that His own plan would be
accomplished in due time. He says in the Psalm, Yet will I establish [the time is future
according to context] My king on My holy hill of Zion.! (Psalm 2:6).
The people of Israel had thought that they were rendering the plan of God an
impossibility and that, because of the crucifixion, Yeshua could never become the King of
Israel. Actually, all that they accomplished was to effect Gods greater and more pressing
purpose. They did exactly that which He wanted, for through the death of the Messiah, God
made available to all men a sin offering which could take away the sin of the world
(John 1:29). Far from preventing God from placing His son on the throne, Israel has only
made Him more glorious, for when He shall be seated on that throne on Zions hill, He will
be the Redeemer-King. He will be King of Kings and Lord of Lords when He returns to take
that throne (Revelation 19:1116). Through the cross the Kingdom will be achieved.
2. The First Gospel Sermon Taught that the Psalms Speak About the Messiah.
Peters first sermon is richly colored with prophetic material from the Psalms. As he
preached this first sermon to Israel just after the arrival of the Holy Spirit on the day of
Pentecost, he strongly reflected Messiahs teaching of the past months which demonstrated
from the Psalms that Yeshua would be raised from the dead. This may seem strange from one
who had so strongly opposed Messiahs initial teaching that He must die, be buried and rise
again. After Yeshua had announced His soon coming death, Peter had rejected the idea that
the Yeshuas words when He taught that He, the Messiah, must die.
From then [when He had told His disciples that they no longer were to announce that
He was the Messiah] Yeshua began to show to His disciples that it was necessary for him
to go away to Jerusalem and to suffer many things from the elders and chief priests and
scribes and to be killed and to be raised up on the third day. Then Peter, taking Him
aside, began to rebuke him saying: Oh Lord, may God be gracious to You! This
certainly will not happen to You! (Matthew 16:2122).
Peters clear teaching that the Messiah had been raised from the dead also is an abrupt
about face for the man who had so recently denied knowing Messiah beside the fire of His
enemies (Matthew 26:6975). The filling of the Spirit transformed this man and thrilled him
with the theme of Messiahs resurrection. It is instructive to observe his usage of the Psalms
materials as he proves from prophecy that Messiahs resurrection was to be expected after His
death at Israels hands. Of His death He had spoken early in his message: Him, being
delivered by the determinate counsel and foreknowledge of God you have taken, and by
wicked hands have crucified and slain (Acts 2:23). He introduces the theme of
resurrection in verse 24, Whom God has raised up, having loosed the pains of death:
because it was not possible that he should be held of it. He demonstrates that this was to
be anticipated as he presented a careful exposition of Psalm 16.
For the present, it will be best only to point out that Peter quotes Davids words about
resurrection, shows that they are inapplicable to David himself. Then Peter demonstrated that
in reality Davids words were a prophecy of the resurrection of Davids descendant, Yeshua
HaMeshiach. He seeing this before spoke of the resurrection of Messiah, that His soul
was not left in hell, neither did His flesh see corruption. This Yeshua has God raised up,

whereof we all are witnesses (Acts 2:3132). This key Psalm will receive in depth
consideration in a later chapter. The resurrection, so vital to all gospel ministry, will be
considered more carefully there.
3. The Gospels State that the Psalms Testify About the Messiah
The truth that the Psalms spoke of Messiah almost dominates the post-Pentecost ministry
of the apostles of the Lord. Those disciples who were led to record the factual history of His
life ministry in the gospels make repeated reference to the Psalms of the Savior. These are
called Messianic Psalms. The word Messiah is the Old Testament equivalent of the New
Testament name Christ. Both words in their meaning indicate that Messiah was anointed
by the Father for His work on earth.
The care with which the apostles searched the Scriptures in the post-resurrection period is
clearly reflected in the gospels. It almost appears that the materials from the Psalms were
used as an outline for the relating of the history of the events which happened to the Lord
Yeshua in the later days of His ministry. The Psalms are quoted at almost every turn of
events. The following outline which demonstrates this is by no means complete.
4. The Psalms Repeatedly Prophesied About Messiah.
1. See the cries when He on the colt: (Matthew 21:915). Psalm 118:2526)
a. The words the crowds used before the temple: (Psalm 118:2526)
b. Yeshuas approval: Matthew 21:16 (by quoting Psalm 8:2)
2. Yeshuas rejection and return: Matthew 21:42, (compare Psalm 118:22)
3. Yeshuas lament over Jerusalem: Matthew 23:3739, (see Psalm 118:26)
4. Yeshuas betrayal: Matthew 26:24, (compare Psalm 41:9)
5. Yeshuas capture: Matthew 26:5456, (compare Psalm 35:18)
6. Yeshuas interrogation: Matthew 26:64, (compare Psalm 110:1)
7. Yeshuas crucifixion: Matthew 27:46, (compare Psalm 22:121)

III. The Psalms Present Fresh Pictures of Messiah.

It is illuminating to consider the event series that related to His entry into Jerusalem. Both
Messiah and His disciples make many references to Psalm 118. In Matthew 21:42 Yeshua
referred to it to illustrate His own rejection by the nation and its leaders. The quotation is the
capstone of His parable about His rejection and ultimate glorification (Matthew 21:3346).
Yeshua indicated that the Psalm speaks directly concerning this matter by the means that He
used to introduce the quotation. Yeshua said unto them, Have you never read in the
Scriptures, The stone which the builders rejected, the same is become the head of the
corner: this is the Lords doing, and it is marvelous in our eyes? His intent was clearly
comprehended by the opposition, for in verse 45, Matthew comments, And when the chief
priests and Pharisees had heard his parables, they perceived that he spoke of them.
Similarly, the Apostle Peter quoted from the Psalm after the resurrection as he was
addressing the leaders of the nation, of Israel. Be it known unto you all, and to all the
people of Israel, that by the name of Yeshua the Messiah of Nazareth, whom you
crucified, whom God raised from the dead, even by him does this man stand here before
you whole. This is the Stone Which was set at nothing of you builders, Which is become
head of the corner (Acts 4:1011).
The apostle continued the use of this Psalm material throughout his life. This is indicated
by his use of it years later in 1 Peter 2:78 in a context where he was discussing the
acceptance or the rejection of Yeshua as the Messiah. He combined the reference to Psalm
118:2223 with allusions to several other prophetic materials from the Old Testament.
Specific reference to the Psalm is made in 1 Peter 2:78: Unto you therefore which believe
He is precious: but unto them which be disobedient, the stone which the builders

disallowed, the same is made the head of the corner, and a stone of stumbling, and a
rock of offense, even to them which stumble at the word, being disobedient, whereunto
also they were appointed.
The prophetic materials relating to Messiahs triumphal entry are further utilized by the
other gospel writers in Mark 11:910 and Luke 19:3340, as these writers describe the ride
on the colt and the events which followed. They quote portions of Psalm 118:25 and 26 and
report that these were the cries that fell from the lips of the crowd along the way. The cry that
was most common is found in its Hebrew form, Hosanna in Mark 11:9 and elsewhere.
This cry, found in the Hebrew of Psalm 118:25, is transliterated into English letters in our
English translations. As a result, most English readers fail to realize that these are the words
those people were crying to Messiah as He rode toward the temple, Please cause our
deliverance! is the meaning of Hosanna, at least as they meant it at that time. The day
will come when it will have far greater meaning when Israel once again cries this prophetic
cry, Hosanna! Then it will refer to spiritual deliverance and would be better interpreted,
Save us now, we beseech You! Yeshua used the word in that sense when He wept over
Jerusalem because of the things that its people would suffer because of their rejection of Him.
And as He came near, when He saw the city He wept over it saying: If you, even you,
had known, especially in this your day, the things which related to your peace! But now
they have been hidden from your eyes. Because the days will come upon you and your
enemies will throw up an embankment around you. Then they will surround you and
they will press you hard from everywhere. And they will tear you down to the ground,
you and your children in you, and they will not leave one stone upon another stone
because you did not know the season of your visitation. Oh Jerusalem, Jerusalem, the
one who kills the Prophets and who stones those who have been sent to her! How often I
wanted to gather your children in the way that a hen gathers her own chickens under
her wings, but you did not want to! See, you house is left desolate, for I say to you,
assuredly you will not see me from now until you say, Blessed is the One Who is coming
in the name of the Lord! (Luke 19:4144; compare Matthew 23:3738).
Psalm 118 is read annually by Israel during the feast of the Passover. It is read without
comprehension of the fact that this prophetic Psalm describes in exacting details the rejection
of the Messiah, His death, resurrection and His presentation to His disciples in the days that
followed.
The church has scarcely been more observant in its study of the great Messianic Psalm.
As our study returns later to this theme, it will be seen that the Psalmist-Prophet foresaw in
Psalm 118:229 that:
1. Messiah would be rejected, but yet would become king (v. 22).
2. Messiahs rejection and exaltation would be the Lords doing (v. 23).
3. Messiahs rejection would become the cause for rejoicing (v. 24).
4. Messiah would ride amidst cries for salvation (vvs. 2526).
5. Messiah, after rejection, would be sacrificed on an altar (v. 27).
6. Messiah, the rejected sacrifice, would be God (v. 28).
7. Messiahs sacrifice would bring praise for the Lords mercy (v. 29).

IV. The Rewards of Such a Study.

May it be that this study of the Savior in the Psalms will be the means for many, like the
Messiah who spoke these words in the Psalm, to Give thanks unto the Eternal Lord; for
He is good: because His mercy endures forever (Psalm 118:1 and 29). It is better to
trust in the Eternal Lord than to put confidence in princes (Psalm 113:9). The Eternal
Lord is my strength and song, and is become my salvation (Psalm 118:14). If you do
not know the Messiah as your Savior, you may find that the first result of your study will be

to find Him Whom to know is life eternal. If you are already a believer, the study of the
Psalms will help you to begin to develop a new appreciation for the person and work of
Yeshua. It can give you a new insight into the great agonies that He experienced as He was
obtaining salvation for you. The revelation of the book of Psalms will make the cross of
Messiah fresh to you as you see it from the perspective of His own eyes as you look with
Him downward from the cross arm at the crowd. You will see the soldiers gambling for His
clothing at His very feet and you will begin to agonize with Him in His cry, I thirst!
One of the great rewards of this study will be the joy of listening to the Author of the
Book, the Holy Spirit, as He will take the things of Messiah and teach them to you just as
Messiah promised (John 16:1215). It will be exceedingly important for you to approach the
book of Psalms with great reverence and expectation, prayerfully asking that your own heart
might be prepared for the study. Only then will your heart become the receptacle into which
the Holy Spirit will pour out the riches of Messiah from His Word. Another reward which you
will come to enjoy as you research the Savior in the Psalms is that your thought life and
spiritual life will come to be enriched through the study. The Psalms have always enriched
the thought life of the believer who has meditated upon the rich spiritual lives which are
recorded in them. It is the promise of Psalm 1 that the believer who will occupy himself
regularly (by day and by night) with God and His Word will be enriched with all of His
blessings. The Psalm presents the remarkable contrast between the lives of the righteous. and
the lives of those who are unregulated by the Lord, i.e., the ungodly. The promise of Gods
blessings are found in the third verse. And the conditions which govern the reception of these
blessings are found in verses one and two. These conditions involve the avoidance of the
counsels, the erring way and the shameful fellowship of the ungodly as they go on their broad
road to destruction, utterly missing the mark of Gods blessings as sinners. These conditions
for Gods blessing also involve the absorbed study of the riches of the Person of God and of
the Word of God, a study which will govern almost every waking thought of the diligent
believer. May your studies of the Savior in the book of Psalms bring to you the blessings
which God has for the diligent believer, For he shall be like a tree transplanted beside
stream banks of waters, whose fruits it regularly gives in its season; and its leaf does not
come to wither, for whatsoever he initiates he shall also cause to bring to successful
completion (Psalm 1:3).

Study Questions for Chapter One

1. What important reason does Peter give for writing his second epistle (2 Peter 3:13)?
2. How is the Old Testament basic to the Christian faith?
3. In what two ways does Luke 24 show that Messiah is in the Psalms?
4. Did the early church know that Messiah is in Psalms? How? (Acts 2 & 4).
5. How do we know that Psalm 118 is a Psalm that speaks of Messiah?
3

3Northrup, Bernard E.: Recognizing Your Messiah in the Psalms : Finding Christ in
the Psalms. Oak Harbor, WA : Logos Research Systems, Inc., 1997

Chapter Two:
How to Find Messiah in Psalms
BIBLE PORTIONS FOR STUDY: Hebrews 1:114 and the Psalms quoted therein. Use a reference
Bible to find these. The quoted passages will be listed in the margin or center column of such
a Bible. Look up any verses in the Psalms that are mentioned in the references for Hebrews 1
and pore over their meaning. Try to understand why the author of Hebrews chose that
particular portion of the Psalm to show the greatness of the Messiah.
To many believers, the great Messianic Psalms which prophesy of Messiahs person and
work are obscure or even completely unknown. Although there may be a number of reasons
for this, one reason stands out above all others. Most believers do not know how to begin to
look for the things of Messiah in the book of Psalms. You may be saying, How can I study
such a subject? I have never studied theology or the Bible. To me it is a closed book. This
cry of many is the reason for this chapter. Every believer can find the Messiah in the Psalms
if he will follow the Biblical approach.

I. Keys to Messianic Study in the Psalms.

You can use three basic keys to unlock those Psalms which speak of Yeshua, the Messiah.
These are Biblical keys which are given to you by the writers of the New Testament. These
men set the example for our study and demonstrate how each of these three keys operate to
unlock a great prophetic passage.
The keys must be used in proper order to be effective. Let me illustrate. Many years ago
my younger brother was in Alaska with my father who was a commercial salmon fisherman.
One day my brother went ashore at a remote bay on an island and there found a tumble-down
shack. Among the fallen boards was an intriguing lock which has seven buttons arranged in a
semi-circle around the front of the lock. Each button extends through the lock on the back.
Obviously the buttons had to be pushed in the right direction and at the proper time in order
to open the lock. Though he tried for hours, he never did discover the combination. One day
my brother-in-law found the lock, still unopened, at our house. He attacked the problem and,
by chance, soon struck upon the right combination of pressures, moving two of the buttons in
one direction and another two buttons in the opposite direction. Immediately the lock opened.
It has been serving my brother faithfully for many years now, and has never yielded its
protection to the fingers of the curious but uninstructed. So it is with the keys which open the
riches of the book of Psalms. The first key is:

A. The Key of the New Testament Quotation.

The brief examination of some of the Messianic Psalms in the previous chapter may have
already suggested this key to you. It is so simple that you may wonder why you have failed to
note it before. This is the key. When a New Testament writer quotes from the book of Psalms
and indicates that his quotation unfolds truths about Messiah, then you have in hand the key
to begin unlocking a prophetic Psalm.
A good example is found in the New Testament book written to the Hebrews. The writer
in Hebrews 10:57 quotes Psalm 40:68 and specifically shows that the One speaking in the
Psalm was the Messiah. Furthermore, he even gives the timing of the utterance which the
Psalm records. He explains that these words which He quotes were spoken by the Messiah at
the time of His departure from heaven to come into the world. In the entire ninth chapter he
has been speaking of the Messiah and of His entry into heaven when beginning His present
ministry there. The tenth chapter of Hebrews continues to refer to Him but turns back in time
to explain why He came into the world. The writer of Hebrews does this through quoting the
words of the Messiah which are found in Psalm 40:68. Therefore, coming into the world

He said: Sacrifice and offering You [the Eternal Lord] do not desire but You have
prepared a body for Me. You have had no pleasure in burnt offerings and in sacrifices
for sin. Then I said, See, I come. In the volume of the book it has been written of Me,
to do Your will, Oh God (Hebrews 10:57).
This quotation key has been given to you by the Holy Spirit through the means of the
New Testament writer. He is requiring you to turn back to that Old Testament source and
examine there the riches which He is surfacing before your eyes. He is telling you that the
event in the life of Messiah which He has been describing through the New Testament writer
was prophesied long ago by an Old Testament writer in the source which was cited. But how
can I recognize that the New Testament writer actually was making a quotation from Psalms?
There are several clues which must be watched. The good Bible student is actually a Biblical
detective. He watches for clues. He learns what he should watch for as he examines his
subject. Here are some important rules to help you find the quotation key.
1. Watch Where a Quotation is Involved.
The pattern for this rule is displayed in the first chapter of the New Testament. Matthew
speaks of the details concerning Mary and Joseph and the angels announcement to Joseph
concerning the virgin birth of Messiah through Mary. Matthew introduces the substantiating
quote from Isaiah 7:14 concerning the virgin birth by saying, Now all this was done, that it
might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a
virgin shall be with child, and shall bring forth a son, and they shall call his name
Immanuel, which being interpreted is, God with us (Matthew 1:2223). Notice that the
author directly tells you that an Old Testament prophetic quotation will follow. This becomes
a key to be used in the study of Isaiah 7:14.
In similar fashion Matthew introduces a quotation from Micah 5:2. He introduces the
quotation key in the words of the priests of Jerusalem as they answer Herods murderous
inquiry about the birthplace of the Messiah. They respond to Herod, In Bethlehem of
Judea: for thus it is written by the prophet, (Matthew 2:56).
It is obvious that the priests opinion will be of value for the study of Micah 5:2. They
reveal that it spoke of the birth of Messiah. This type of an introduction often will help you to
recognize a Messianic text in the Psalms. For example, after Yeshua had scourged the money
changers and sellers in the temple and had driven them out, His disciples remembered that
it was written, (John 2:17). This clue, followed through a reference Bible or a
concordance, would lead you to Psalm 69:9. Further study of that Psalm would reveal that
often it had been chosen by the apostles to illuminate specific details in the life of Messiah.
The conclusion is inescapable that Psalm 69 is one of the great Messianic Psalms. It
appears that this truth escaped the apostles until after the resurrection of the Messiah from the
dead. They had a problem of unbelief which kept the Psalm closed to them. John tells us that,
later, When therefore He was risen from the dead, His disciples remembered that He
had said this unto them, and they believed the Scripture and the word which Yeshua
had said (John 2:22).
As you study the Psalms in this way, surely you will experience this same confirmatory
assurance that speaks so richly of the authority of the book of Psalms. You will come to speak
a hearty Amen to the conclusion of the Apostles concerning the Word of God.
However, not all New Testament quotations from the Psalms are so obvious. Frequently
the writer uses materials from the Psalms without saying so. Peter has done this in his first
epistle in his words, To whom coming, as unto a living stone, disallowed indeed of man,
but chosen of God, and precious (1 Peter 2:4). He refers to the same text (Psalm 118:22)
once again in verses 7 and 8. Unto you therefore which believe He is precious: but unto
them which are disobedient, the stone which the builders disallowed, the same is made

the head of the corner, and a stone of stumbling, and a rock of offense even to those who
stumble at the Word, being disobedient: whereunto also they were appointed.
But how is the average student of this New Testament book to recognize Peters
reference? For the expert, familiarity with the book of Psalms ultimately is the best tool. In
similar fashion an archaeologist often discovers fragments of the Word of God while digging
in a cave in Israel or Jordan or Egypt. Occasionally he or one of his helpers who is a keen
student will be thrilled wildly by recognizing the tiny cluster of words or letters of the broken
fragment as a part of a verse in some remote text in the Old Testament. It is this kind of
dedication to the Word of God which pays great dividends in the study of Messiah through
the means of the New Testament quote. Nevertheless, many students have not developed this
experience. There are tools which may be used by the student who is not so well acquainted
with the Old Testament. These will be useful to the apprentice as well as to the scholar. You
will want to learn to search for Messiah in the Psalms by another tool.
2. Use a Good Reference Bible.
Several fine English Bibles are available to you which list many of the quotations and
allusions to the Psalms and other Old Testament passages in a reference column near the text
where they are used by the New Testament writer. Learn to study with such a Bible, and make
it a regular habit to trace every reference back to the Psalm that is found in your margin.
In order to ransack all of the New Testament references, and thus find an avenue of study
into all of the Psalms quoted, you will have to engage yourself in a regular and systematic
reading program in the New Testament. Make it a practice to mark with a colored pencil or
light highlighter any text in the New Testament which contains materials about the Messiah
which are quoted from the Psalms. Likewise, do the same in the Psalms which are quoted. It
may be helpful to draw a fine line of color from the pencil along the entire side margin of the
Psalm which has been quoted. This will draw it to your attention as a subject for further
research. It may be that you will discover that the entire Psalm has material which is relevant
to the person and work of the Savior. This is a thrilling discovery which you will want to
share with others in a discussion group.
3. Make Psalms a Constant Object of Study
Develop the habit of identifying themes, phrases and words which you have met in the
New Testament in your ransacking of the Psalms. Begin to note in your Bible margin any
cross reference where a similar theme is found in the New Testament. Since you probably are
more acquainted with the New Testament than with the Psalms, this will be a very helpful
approach.
For example, your reading of Psalm 45 will uncover an extended portion which considers
the bride which has been selected for the king of the Psalm. Perhaps your memory will refer
you to Ephesians 5 and to Revelation 19 where Paul discusses the Church, the Bride of
Yeshua HaMeshiach. If you will compare the passages, some remarkable parallels will
become apparent to you.
This should stimulate you to examine the Psalm more closely. It should provoke the
discovery that this Psalm is directly quoted by the writer of Hebrews. Amazingly, the writer
of Hebrews, one of the nation of Israel, reveals to us (Hebrews 1:59) that Psalm 45:67
actually are spoken by God the Father to God the Son! The discovery of this truth should fan
the flames of enthusiasm for any student who is really interested in studying Messiah in the
Psalms! What a privilege is this, to be allowed to listen to One member of the Godhead as He
speaks to another member!
If you are a keen student of the New Testament you will soon find yourself surrounded
with so many thrilling avenues of research that you actually may become confused by their
opportunities. You will be reminded of the account in the four gospels as you read Psalm 22.

After the introduction, the opening words will be wonderfully familiar. The poignant cry,
My God, my God, why have You forsaken Me? will leap from the page with meaning.
Its familiar ring will take you to the day of the crucifixion as recorded in Matthew 27 and to
the key that unlocks the prophetic Psalm. In Matthew 27:46 you will discover that this
sentence which opens Psalm 22 is one of the seven last sayings of Yeshua HaMeshiach as He
was hanging upon the Roman cross. Matthew records that About the sixth hour there was
darkness over all the land unto the ninth hour. And about the ninth hour Yeshua cried
with a loud voice, saying, that is to say, My God, my God, why have You forsaken
Me?
The thrill of this discovery will grow beyond bounds as you continue the careful reading
of the Psalm. The number of points of contact with the gospel accounts of the crucifixion
which you find will depend upon your acquaintance with the gospels. Surely you will not
overlook these words which speak of the crucifixion: They pierced my hands and my
feet (Psalm. 22:16). Unless you have drunk long from the sullied fountains of unbelieving
Old Testament scholarship, you will view with amazement from the eyes of the Savior a
little cluster of soldiers gambling at the foot of the cross. This will come to you as you read
verse 18: They part My garments among them, and cast lots upon My clothing. These
are Messiahs own thoughts, never uttered orally for the ears of the scornful who stood
mocking and jeering around the cross in the semi-darkness. These are His words which
flowed through the mind of His human consciousness as His human eyes survey one of the
final scenes of the cross before they finally close at His words, Father, into Your hands I
commit My spirit (Psalm 31:5).
These are some of the rewards of the believer who aspires to become a Biblical detective
and who will turn the first key in the lock of the door of the book of Psalms. There are many
more rewards waiting for you.

B. The Key of the Persons Involved.

The second key which you will want to learn to use is a question. As you are studying the
book of Psalms you must cultivate the habit of asking the question used by the Ethiopian
Eunuch. As this Jewish businessman was journeying from Jerusalem on his way back to his
adopted country, he was reading without meaning from the book of Isaiah. Unfamiliarity with
the major theme of that book forced him to inquire of one whom the Lord sent to him in the
desert place. His question is the second key which the searching student must use.
Philip had asked the Eunuch about the passage that was open in the scroll upon his knees:
Do you understand what you read? (Acts 8:30). The eunuch knew not that Isaiah 53 was
a prophetic description of the rejection, crucifixion and resurrection of the Messiah. And
the eunuch answered Philip, and said, Then Philip opened his mouth, and began at
the same Scripture, and preached unto him Yeshua (Acts 8:3435).
This question, when one asks it of the Divine Author, the Holy Spirit, frequently will
uncover the clues in a Messianic Psalm which will open the door of understanding and of the
recognition of the prophetic meaning of the passage. In the Psalms, frequently one can
observe conversations between two parties. Yet, because the Psalm does not directly inform
the reader who these persons are, or who the unidentified speaker is, the Psalm remains
closed for many. Psalm 2 has a remarkable example of this phenomenon. Verse 7 says, I will
declare the decree: the Eternal Lord said unto Me, You are My Son, this day I become
Your Father. To unlock a Psalm with this key, you must ask: Who is speaking? Who is
addressed? It is obvious in Psalm 2:7 that an individual is quoting that which has been said
to Him by God. Who then is speaking and making this quotation?
Apart from the New Testament it would be exceedingly difficult to answer this question
accurately. The writer of the Book of Hebrews gives us the answer in his quotation found in

Hebrews 1:5. The quotation is set in a context where the greatness of the person of Yeshua
HaMeshiach is being contrasted with that of the angels. The writer explains that he is
concentrating upon the theme of the greater inheritance of the One who has a more excellent
name than the angels, for Messiah is His Son, whom He has appointed heirs of all
things. (Compare verses 2 and 4). To demonstrate how much better Yeshua is, how much
more excellent a name He has, the author points out that angels do not have the privilege
which this One has. God the Father speaks to Him as His Son, the Only begotten of the
Father (v. 5). He says, For unto which of the angels said He at any time, You are My
Son, this day I become Your Father?
This immediately unlocks the Psalm from which it is quoted and makes it clear that Psalm
2:7 reports a conversation in which God the Father has spoken to God the Son. Furthermore,
it reveals that the One speaking in Psalm 2:7 must be the Messiah Himself, for He is the One
who announces in that verse, I am determined to relate the details of the decree, the
Eternal Lord said unto me,
Have you ever dreamed that the book of Psalms might record conversations between the
Father and the Son? Why not? The New Testament records similar occasions. At the baptism
of Yeshua by John the Baptist, Yeshua heard God speak from heaven: You are My beloved
Son; in You I am well pleased (Luke 3:22). It is a fascinating sidelight that Matthew
records that John the Baptist heard these words also, but comprehended them as they were
meant for his own ears: This is My Beloved Son in whom I am well pleased (Matthew
3:17).
Undoubtedly it is somewhat surprising to some to find such conversations recorded in the
Old Testament. The reason that this is possible is because much that happened in New
Testament days was directly anticipated in the Psalms. In Isaiah 42:1 someone says, Behold,
my Servant, Whom I uphold. Who is speaking? A search of the context reveals that it is
the Eternal Lord (v. 6). It is God the Eternal Lord, Who created the heavens according Isaiah
42:5, Who is speaking about His servant as He introduces Him to someone else. Who is it
that is addressed? Twice in verses 14 it is clear that the Gentiles are referred to in third
person, so the introduction is not to the Gentiles. This is confirmed by Matthews quotation of
these verses immediately after Messiah has been rejected as King by Israel and as He turns to
the Gentiles. Then the Pharisees went out and they held a council against Him to
consider how they might destroy Him. But when Jesus knew it, He withdrew Himself
from there and great multitudes followed Him, and He healed all of them. And He
charged them that they should not make Him known, that it might be fulfilled which
was spoken by Isaiah, the prophet, saying, Behold, My Servant, Whom I have chosen;
My Beloved, in Whom My soul is well pleased. I will put My Spirit upon Him and He
will show justice to the Gentiles. He will not strive or cry, neither will anyone hear His
voice in the streets. He will not break a bruised reed and he will not snuff out a smoking
lamp wick, until He will send forth justice unto victory. And in His name the Gentiles
will trust (Matthew 12:1421).
Obviously Gods Servant, the Messiah, is being introduced to Israel in Isaiah 42:14. The
nation is mentioned in following verses as the recipient of Messiahs ministry (vvs. 57). It is
crucial that the Jewish reader of Isaiah recognize this fact to avoid confusion in later chapters
where the Servant announces that those who will obey His voice will walk in His light and
not in darkness (Isaiah 50:10). This is the Servant Who was bruised by the Eternal Lord when
He made His soul a sin offering (Isaiah 53:10).
Then Who is the one called My Servant by the Eternal Lord, Who would be made
a covenant of the people [the nation of Israel] and a light of the Gentiles? Matthews
quotation, mentioned above, unlocks the original source in Isaiah. The two keys, the New

Testament quote and the key of the persons involved, require the reader to conclude that
Yeshua, the Messiah, is being introduced by God the Father in Isaiah 42:16.
Of course when one reaches this conclusion, a flood of fresh ideas on the passage is
opened. Immediately there leaps from the chapter a phrase filled with prophetic anticipation:
I the Eternal Lord have called You in righteousness, and I will hold Your right hand
and I will keep You and will give You for a covenant of the people [Israel], for a light of
the Gentiles (Isaiah 42:6). The ministry of Yeshua on the cross opened that door and
allowed the light to shine beyond Israel even unto the Gentile darkness. And this truth
powerfully is stated by the Eternal Lord to the Messiah in Isaiah 42:6. This theme further
illuminated the prophetic words of the godly priest who fathered John the Baptizer as he
prophetically described the ministry of his son John, the forerunner of the Messiah, the One
Who had the right to the Davidic throne.
Blessed is the Lord God of Israel, for He has visited and redeemed His people and
has raised up a horn of salvation for us in the house of His servant David, even as He
spoke by the mouth of the holy prophets who have been since the world began, that we
should be saved from our enemies and from the hand of all who hate us, to perform the
mercy promised to our fathers and to remember His holy covenant, the oath which He
swore to our father Abraham that He would grant us that we, when we are delivered
from the hand of our enemies, might serve Him fearlessly, both in holiness and in
righteousness before Him all of the days of our lives. And you, child, [his son who was to
become John the Baptizer], you will be called the prophet of the Highest for you will go
before the face of the Lord to prepare His ways, to give the knowledge of salvation to
His people through the remission of their sins, through the tender mercy of our God
with which the Dayspring Who is from on high has visited us to give light to those who
are in darkness and in the shadow of death, to guide our feet into the way of peace
(Luke 1:6879). This, then, is the way that the key of the persons involved is to be used.
You will notice that it must be used in conjunction with the first key, the key of the New
Testament quote.

C. The Key of the Time Element.

There is a third key which also will help you to unlock the interpretative door of the Old
Testament prophetic Psalm. This key is spectacular in its benefits. Whereas the first two keys
opened the door to the discovery of a person, Yeshua, this final key enables you to step
through the barrier of time. When it is turned in the lock of the Psalm, you suddenly become
aware that you are seeing events that happened centuries ago as if they actually were
happening at this very moment. You begin to hear the words that were spoken so long ago
when Messiah was here upon earth as they actually fell from His lips. You are transported
through the time machine of the prophetic writer so that you stand at the opened tomb of the
Savior and hear His words as He steps forth (Psalm 30). In another Psalm you slip back
beyond the barrier of death and hell. Suddenly you discover that you are standing in a
darkened garden, hearing the Savior pray to the Father in heaven. Messiah there is discussing
the separation of His soul and spirit from His body in death, anticipating His coming
resurrection from the dead. He is looking across the yawning gulf of a death and hell to the
moment when He would ascend from the Mount of Olives to return into the presence of His
Father and to the pleasures that awaited the victorious Messiah in Glory (Psalm 16).
You will be privileged to accompany the boisterous crowd that suddenly burst in upon
Yeshuas pre-cross meditations and took Him to the courtyard of the High Priest for His mock
trial. You will hear His meditations as His righteous soul rankles under the charges that are
made without cause (Psalm 35:7 and 69:4). Though you will not be able to follow His

weary steps up Mount Calvary, other Psalms suddenly will transport you to the awful bloody
scene where He hangs upon the central cross (Psalms 22 and 69).
You will be able to go where no man has gone and returned in your time machine when
you turn the key of the time element, for it will take you to that place where Messiah went in
soul and spirit after He gave up His spirit in death on the cross (Psalms 38, 40 and 41). You
will be caught up swiftly in the spirit and be transported into the inner courts of heaven to be
an eyewitness observer as the resurrected Messiah returns to His throne in glory. You will be
able to hear the Heavenly words of greeting which the Father speaks to the Son upon His
return to the Glory which He had with the Father before the world was (John 17:5). You will
hear the Saviors commission for His present ministry as He waits for His kingdom on earth
(Psalm 110).
But how is the key of the time element used? This key is also in the form of a question
which you must ask as you are studying the Psalm before you. When you have used a
reference Bible or a concordance to discover that the writer of Hebrews uses a phrase found
in Psalm 97:7 to speak of Messiah and that its phraseology is addressed to the angels
instructing them to worship Messiah, it is time to apply the key of the time element. When
were these things said by the Father to the angels concerning their worship of the Messiah?
The question should stimulate interest in the introduction to the quotation of Psalm 40:68 in
Hebrews 1:6, explaining Psalm 97:7, And again, when He brings the first begotten into
the world, He says: And let all the angels of God worship Him!
There is disagreement concerning the meaning of this introduction, and again, among
the various translations. Some wrongly place the word again after the word world to
imply that these words are related to the second coming of Messiah. This is utterly
inconsistent with the common Greek language technique of introducing a series of
quotations. And it must be remembered that the New Testament was written in Greek. The
word again is used by the author to introduce the second and third quotations which he
introduces to show the greatness of Messiah above the angels. The King James translation is
correct when it says, again, when He brings the First Begotten into the world The
scholar who wishes to check the accuracy of my conclusion concerning the Greek word
translated by again here should examine Hebrews 2:1213 where a similar chain of
quotations is connected by the Greek word gar, or again in English.
Our question finds its answer in this statement. The angels were instructed to worship the
newborn Messiah as He was being wrapped in swaddling clothes and laid in a manger in
Bethlehem! And in this way, the three keys unlock and open the doorway of comprehension
to another of the great Psalms of the Savior and reveals new truths about His first coming.

II. A Pattern for the Study of the Psalms

At this point one could become discouraged by the greatness of the subject that lies
before him. To realize that there is much revelation concerning Yeshua HaMeshiach in the
Psalms is to become aware that much work, long ignored by most of the Church, clamors for
our attention. It would be easy to become fatalistic and research no farther because of the
staggering conclusion of the Apostle John. He closes his gospel with these words: and
there are also many other things which Yeshua did, the which, if they should be written
every one, I suppose that even the world itself could not contain the books that should
be written (John 21:25).
If we were required to grasp and understand the entire life of Messiah from eternity to
eternity in one sitting, then surely there would be cause for discouragement before the
multitude of the details. But that is not necessary. One of the Biblical authors has given us a
remarkable pattern for the study of the life of Messiah. It is a pattern which proceeds step by
step through that life, examining each major step in the light of a Psalm which speaks of that

step of Messiahs life. This pattern, which will guide the studies which follow, is the first
chapter of Hebrews. Now many have recognized that Hebrews One is a vindication of the
greatness of the God-Man, a demonstration of his superiority to His own created angels, but
this does not fully capture the purpose of that chapter. The writer of Hebrews has researched
the Hebrew Psalm book so thoroughly that he demonstrates that it is possible to prove that
Messiah was greater than the angels at every stage of His life from eternity past on into the
future. He does this by constant citation from the Psalms which speak of each stage of that
wonderful life. It becomes apparent that his outline of the greater life and work of Messiah is
as follows:

A. The Messiah in Eternity Past

The writer of Hebrews quotes from two sources to indicate that, even in eternity past, the
Godhead planned that the second member of the Godhead deliberately would take a
subordinate position to the First Person, taking orders from and doing His will, in order to
accomplish that which would lie between the eternities. While the details of the consideration
must await the next chapter, this much may be examined here. Hebrews 1:5 quotes part of
Psalm 2:7, You are my Son, this day I become Your Father. It is easy to neglect the
obvious at this point. The reader of this verse must not isolate it from its immediately
preceding context. This is a statement which was made as the Godhead formulated the decree
which would determine the Sons relation to the events of time and the fact that, while in the
bonds of time, He would be subject to another member of the Godhead as a Son is to a
Father. That is the reason for the way that I translate the last clause of this verse.
While these words definitely have something to do with the incarnation, their implication
reaches beyond that. The portion of Psalm 2:7 which is not quoted in Hebrews 1:5 is crucial
on this point. It reveals to us where these words originally were found, just as the
introductory words of Hebrews 1:6 reveal when the quotation of that verse actually was
spoken by the Father. Psalm 2:7 presents the One whose goings forth have been from of
old, from everlasting (Micah 5:2) as actually quoting the decree as the source of these
words! In effect He says, The decree announces these words of the Father to Me: You
are My Son. This day [that is, in language understandable to us as creatures of time, the
moment of the formulation of the eternal decree] I become Your Father. Was the second
person of the Godhead to be born in eternity? Such a misguided conclusion leads to
preposterous thoughts such as: If so, then who was his mother?
The truth is that in the decree there was a relationship established between the members
of the Godhead. The Second Person of the Godhead, the one Who eventually became man to
redeem fallen mankind, took a temporarily subordinate relationship to the First Person of the
Godhead, Whom we call the Father. He would take orders from the Father in this relationship
just as a son normally takes orders from his father. This was not an eternal subordination as if
the Son eternally has been descending from the Father or is eternally spiriting out of the
Father as some teach. It began when the decree required this assumed relationship for the
sake of all that would be accomplished between the eternities. Therefore these words must
not be conceived as words which are spoken at the incarnation. They are far older than that.
They are a detailed part of the plan which encompasses every step of the long way which led
the Lamb slain before the foundation of the world (Rev. 13:8) from heavens glory to
Calvarys cross.
The next quotation found in Hebrews 1:5 similarly pertains to His subordination as He
becomes the Son of David as a result of the incarnation. The author of Hebrews announces
that ultimately it is the Father who says of the God Man, I will be to Him a Father, and He
will be to me a Son. The essence of these words is found in Psalms 89:26. Ultimately the
quotation has its source in the great Davidic covenant which is found in 2 Samuel 7:1417.

The use of the quotation suggests a greater depth of meaning than is immediately
observable on the surface of that covenant promise to David. It appears immediately to
suggest that Davids son who would succeed him to the throne would rule over his kingdom
forever. That David thought that this did refer to Solomon is clear from his several references
to this statement at later times. Nevertheless, it is clear from Hebrews 1:5 that Messiah
ultimately was in view in the promise. Indeed, it is clear from Hebrews 1:2 that Messiah
Himself had played an important part in the planning and framing of the decree in which the
future of the God-man was determined. There the writer of the Book of Hebrews says: God
has in these last days spoken to us in a Son, Whom He appointed heir of all things,
through Whom He framed the ages (Hebrews 1:2). The verse reveals that God by means
of His Son, has prepared the ages [not worlds]. In eternity past the Second Person planned
all that would happen to Him, even the work which He would perform when the Father
would make the Sinless One to be sin for us (2 Corinthians 5:21).

B. The Messiah in His Incarnation

Hebrews 1:6 turns from Messiahs activities before the incarnation to the manger scene to
speak of His arrival on earth in Bethlehem. Remember that the Rabbis of that time knew
where the Messiah would be born (Matthew 2:36). Specifically we are told by Hebrews 1:6
that the words of Psalm 97:7 are instructions to the angels requiring their worship of the Godman at the time of His entry into this world through His human birth. (Note that several of the
versions err in placing the word again at the end of the clause, implying that this quotation
relates to the second coming of Messiah. The King James Version is absolutely right when it
translates the verse, And again, when He brings the First Begotten into the world, He
says, Let all the angels worship Him (Hebrews 1:6).
When you compare the quotation with its source in Psalm 97:7, you will find that the
source passage has the word elohiym, gods rather than angels. The quotation interprets
the source for the New Testament believer. The Psalm, like the Psalm which precedes it, has
reference to the activities of the fallen angels which act as the gods of the heathen. They lead
the unbeliever on in his blind worship and give a form of reality to pagan religions. This is
the source of the supernatural which feeds the false cults and religions to keep the heathen
blinded. Paul clearly reveals that even the fallen angels, rank upon rank, ultimately will obey
the command of the Psalm and worship Him. He says, Wherefore God also has highly
exalted Him, and given Him a name the one which is above every name, that at the
name of Yeshua every knee should bow, of things in heaven and things on earth, and
things under the earth, and that every tongue should confess that Yeshua HaMeshiach is
Lord, to the glory of God the Father (Philippians 2:911).
The reason for this angelic worship also is explained by Paul. For by Him [Messiah]
were all things created, that are in heaven, and that are in earth, visible and invisible,
whether, they be thrones, or dominions, or principalities, or powers; all things were
created by Him and for Him: And He and He alone is before all things, and by Him all
things consist (Colossians 1:1617).
Hebrews 1:7 further confirms that Messiah was the Creator of all His angels and His
messengers by quoting from Psalm 104:4 to support this very point. But of the angels He
[God] said, Who Makes His [that is, Messiah the angels Creator] angels spirits and His
ministers a flame of fire. This is the truth taught in John 1:3. All things came into being
through Him [Messiah the Logos] and apart from Him was not anything made that was
made.

C. The Ministry of the King Anticipated

It was observed in the discussion of Hebrews 1:5 above that David had cause to anticipate
that his son would receive and would rule upon his throne forever. This is the major thrust of
the Davidic covenant as given in 2 Samuel 7:1417. There is good cause to believe that
David expected that the promise would be fulfilled in his son Solomon. After he had gathered
the materials for the building of the temple which he himself would not be allowed to
construct, he reviewed that covenant with all Israel. He told the leaders that he was not
permitted to build the temple but that his son would do that. Of all my sons, for the Lord
has given me many sons, He has chosen Solomon my son to sit upon the throne of the
kingdom of the Lord over Israel. And He said unto me, Solomon, Your son, he will build
My house and M courts, for I have chosen him to be My son, and I will be his father (1
Chronicles 28:56).
It soon became obvious to Israel that this interpretation by David had not been accurate.
Solomon did not fulfill the promise of an eternal rule. The descendants of David continued to
expect the birth of the one of the family of David who would fulfill the promise, Moreover
I will establish his kingdom forever. (v. 7). The texts from the Psalms which have been
quoted by Hebrews 1:57 actually required the descendants of David to expect a very strange
thing. The Son of David must live forever if He personally would rule forever. Other texts
show that the One Who would come of the lineage of David also would be the Son of God
(cf. Isaiah 9:57). He would be worthy of the worship of the angels who were His own
creation. Yet this One would be brought into the world in such a way that a command would
be necessary to require the angels to worship one lower than themselves! Otherwise, for the
messengers of the Eternal Lord to worship a little human child would have been unthinkable.
This is precisely the point of Psalm 8:46 and its interpretation in Hebrews 2:510.
Messiah was to come as man! In His coming to become man He would be made a little lower
than the angels! For unto the angels He [God] has not put the world to come in
subjection, of which we speak. But one in a certain place testified, saying: What is man,
that You are mindful of Him? Or the Son of Man, that You visit Him? You [the Lord]
made Him a little lower than the angels. You have crowned Him with glory and honor
and have set Him over the works of Your hands. You have put all things in subjection
under His [Yeshuas] feet. For in that He [the Lord] put all in subjection under Him
[Yeshua], He left nothing that has not been put under Him. But now we do not yet see all
things put under Him. But we see Yeshua, Who was for a short time made lower than
the angels through the suffering of death, crowned with glory and honor, that He, by the
grace of God, might taste death for everyone. For it was appropriate for Him for Whom
all things exist and by Whom are all things, in bringing many sons to glory, to make the
captain of their salvation perfect through sufferings (Hebrews 2:510).
The writer of Hebrews now emphatically turns to this unique theme of the God-man. To
support the fact that the Incarnate One was still greater than the angels, both in His person
and in His ministry, he now quotes from Psalm 45. Again he informs us that this passage
contains the words of the Father to the Son. But unto the Son He says, O God, Your
throne, is forever and ever: a scepter of righteousness is the scepter of Your kingdom.
You have loved righteousness, and hated iniquity, therefore God, even Your God, has
anointed You with the oil of gladness above Your fellows (Hebrews 1:89 quoting Psalm
45:67).
Here, mingled together into one stream of revelation are two great themes united forever.
Messiah would be God, truly God! At the same time He would be perfect man! It is
inescapable that Messiah has two natures! And the truth is inextricably woven into a passage
which describes the glorious, victorious arrival of the King! Why is that? This is precisely the
way that Messiah would come! The writer of Hebrews, like Matthew, clearly understood that
Messiah came, Son of David, Son of Abraham (Matthew 1:1), born King of the Jews.

This had been announced to the lost sheep of the house of Israel. He knew that
Messiah announced that the kingdom of heaven is at hand (Matthew 9:35; 10:67). This
is the spirit of the quotation from Psalm 45, for it shows the kind of a king that He would be
and the kind of a ministry that He would have and would offer to His own, according to John
1:11. But, as John says, His own received Him not.

D. Messiah-King Rejected and Crucified

The fourth theme which the first chapter of Hebrews develops is crucial. It explains
precisely why the King did not set up the Kingdom which was offered during His early
ministry. Furthermore, it demonstrates that the rejection of the King was no accident, but was
actually part of the detailed plan of the Father for the Son. The author of Hebrews sets forth
this truth by turning to a Psalm which especially explains that the kingdom program would be
delayed by the cross. It also explains precisely why the cross would have to come first.
Hebrews 1:1011 turns to Psalm 102 with the goal of demonstrating that Messiah was far
greater than the angels, even though He had become man, had been rejected by man and had
been destined to die for mans sake. Only a detailed study of the Psalm source at a later time
can develop the intimate links within it which explain Messiahs rejection and crucifixion. It
further prophetically assures of His resurrection from the dead.
That Psalm 102:2527 is a Psalm of the Savior is clear from its use in Hebrews 1:1011.
The heavenly Father says through the Psalmist: Of old You [the Messiah] have laid the
foundations of the earth and the heavens are the works of Your hands. Surely all of
them will become old like a garment; as a piece of clothing You will change them and
they will be changed.
It is worthwhile to compare the quotation in Hebrews with the original source in Psalm
102:2527. The writer of the book of Hebrews reveals to us by the inspiration of the Holy
Spirit precisely who the persons of the Psalm are. He tells us that the quotation which he
makes from Psalm 102:2527 is actually made up of words which would be spoken by God
the Father to God the Son. In a great section where he contrasts the things which God said to
the angels, he says: Oh Lord, in the beginning, You laid the foundations of the earth and
the heavens are the works of Your hands. They will perish but You will continue to
remain. Surely they will all become old like a garment and like a cloak You will roll
them up and they will be changed. But You are the same and Your years will not fail
(Hebrews 1:1012).
These amazing words from the Psalm speak of the Sons past work in creating the
heavens and the earth (Psalm 102:25). They further speak of the future of the creation when
all will be changed (v. 26a), revealing that it will be the resurrected Sons words which will
bring about that change when there will be new heavens and the new earth (Psalm 102:26b).
The Psalms words reveal that Messiah will always continue the same (v. 27).
But why were these words spoken in the first place? What occasioned this conversation
between the Father and the Son? The Psalm, when carefully studied later, will reveal that the
Son, the main speaker in the Psalm, has been rejected. He is alone as the Psalm opens,
deserted by His friends and pursued by His foes (vvs. 1011). The Father counsels the Son
concerning His coming death, explaining precisely why the cross must come before the
crown (vvs. 1222). This will be studied at a later time.
It is in response to the words of the Son of man, Oh my God, take me not away in the
midst of my days (Psalm 102:23) that the Fathers words, found in our New Testament
quotation, come in response. These words are addressed to the Son of man who as the Son of
God, was the One who had created all things (John 1:3). He was the One who in the future
would recreate all things. The implication is clear. He must be raised from the dead!

Is there any wonder that the writer of Hebrews quoted from this Psalm to show the
greatness of the Messiah above the angels even in the humiliation of facing His death? And is
it not to be expected that the Messiahs words that come in response to the Fathers assurance
of His resurrection are also recorded in the Psalms? They are. You will not leave My soul
in hell, neither will You allow Your Holy One [the Messiah] to see corruption. You will
show Me the path of life. (Psalm 16:811). Yes, it had been in the plan of God from
eternity past that the God Man would be rejected and crucified. All came to pass precisely as
planned from eternity past, exactly as God had led the prophets to write concerning it a
thousand years before it actually came to pass.

E. Messiahs Present Work in Heaven

Hebrews One does not allow the erroneous and foolish idea of the liberal that Messiah
still lies in a Judean grave. The chapter closes with reference to a great Psalm which taught
that, after His earthly ministry, the resurrected Messiah would be received back into heaven.
The New Testament writer quotes some of the most quoted words in the entire Old
Testament: Sit on My right hand, until I make Your enemies Your footstool (Psalm
110:1). These words, spoken to the ascended Messiah as He returned to Glory, welcome Him
back to His eternal throne. They express the will of the Father that His Davidic kingdom shall
was to be delayed and that Messiah should not make His request for the establishment of His
earthly kingdom until events necessary for its preparation were completed. That Messiah one
day would make that request is presented in Psalm 2:89. There the Eternal Lord tells
Messiah: Ask of Me, for I am determined to give You the nations for Your inheritance
and the ends of the earth for Your possession. You will break them with a rod of Iron;
You will dash them into pieces like the vessel of a potter (Psalm 2:89).
Psalm 110 further introduces us to the truth that today Messiah sits upon His heavenly
throne as the great High Priest. His is an eternal priesthood which is after the order of
Melchizedek, not after the order of Aaron. The Eternal Lord has sworn and He will not
relent. You will be a priest forever after the order of Melchizedek (Psalm 110:4).
The implications of the present priestly ministry of Messiah are so overwhelming that
they can only receive an introductory treatment in a following chapter. After all, they are so
important that the writer of Hebrews found it necessary to weave the entire argument of his
great exposition around these two key verses, Psalm 110:1 and 4. This theme is worthy of an
entire study series by itself, for it helps us to see what Messiah is doing today. It explains to
us how His present ministry is of the utmost value to us in the perfection of our salvation.
This first chapter of Hebrews therefore will serve as the guidebook for our research in the
great theme, RECOGNIZING YOUR MESSIAH IN THE PSALMS. This portion of Holy
Scripture must become well worn, indeed ransacked, receiving our constant attention, if we
would find the full orbed and wonderfully detailed picture which the Psalms can give us of
the One who left the ivory palaces and came into the world to meet our most desperate need
on the cross (Psalm 45:89).

Study Questions for Chapter Two

1. What is the first key which helps us to find Messiah in the Psalms? Illustrate its use.
2. What is the second key? Illustrate.
3. What is the third key? Illustrate.
4. How is Hebrews One a Life of Messiah in miniature?
4

4Northrup, Bernard E.: Recognizing Your Messiah in the Psalms : Finding Christ in
the Psalms. Oak Harbor, WA : Logos Research Systems, Inc., 1997

Chapter Three:
The Preincarnate Messiah
Introduction
The study of Messiah in the Psalms in many ways is like the work of the miner who
explores the earth for its riches. Rarely are these riches lying open and exposed to the casual
eye. Usually the miner must work with great difficulty as he seeks to develop his mine and
claim for his own the riches which he seeks. There are similar difficulties facing the student
of the Psalms who would look beyond the surface and find the priceless gems of the Savior
there. He faces the difficulty of correctly identifying the layers of gem-bearing material. The
keys of interpretation and the pattern of Hebrews one have been given in the last chapter to
initiate the student into some of the important fundamentals of this search.
The researcher faces another difficulty in that some of the gem-bearing material which he
should identify can be mistaken easily for another material altogether. The problem is that
some of the Psalms which speak of Messiah also have a local, historical level of meaning that
relates to the writer. It is normal for the reader to think of the Psalm in that local sense. In the
Psalm he will see the trials of the psalmist and hear his cries to God in Heaven. He easily may
fail to realize that the words spoken in history also have a prophetic meaning and that they
would be, in a later time, the very words of the Savior!
But there is yet another great difficulty which stands in the way of the study of the Savior
in the Psalms. The subject of His person and work is so complex, so rich and so challenging
that it is difficult to think of these areas without confusion. At times the theological
pronouncements of those who have studied the Messiah can stand in the way of our allowing
the Scriptures to speak for themselves. This makes it difficult for us to understand His
greatness and His work which He performed before He came into the world through the
virgin birth.
At times it is a difficult problem to think of a person who is both God and man. It
becomes easy to fail to recognize that Messiah was both and that He operated in both areas
after His birth. It is easy to fix ones attention upon the physical sufferings of His life and
death and fail to recognize that, in the Psalms, much emphasis is placed upon His mental and
spiritual suffering which accompanied the former. It is easy to fix ones attention upon the
cross work because of its vital importance to us and fail to realize that the Psalms also
develop His work before the incarnation, during His ministry on earth, during His present
ministry as High Priest in heaven and in the future when He shall return to earth to establish
the Messianic kingdom.
These obstacles are not insurmountable. They are given to the student that he may
conquer them in the way that is given to Zerubbabel: Not by might, nor by power, but by
My Spirit, says the LORD of hosts (Zechariah 4:6). That leader of Israel was promised that
it did not matter how large the obstacle was that stood in the way of the completion of the
temple in his day, it would collapse to become a plain through the help of the Spirit of the
Eternal Lord (vvs. 67). With this in mind then, we turn to one of the best hidden treasures in
the book of Psalms.

I. Messiah in Eternity Past.

Do not err in thinking that the Savior had His beginning in the manger of Bethlehem.
Only careless thinking which ignores a host of passages could miss the truth that Messiah
was the Father of eternity (Isaiah 9:6), and that His goings forth have been from of
old, from everlasting (Micah 5:2).

But what was the Messiah like before He came out of the ivory palaces (Psalm 45:8)
and into a world of shame? No New Testament writer gives more than a brief flash of
revelation on the question. Johns gospel intrigues the reader to inquiry as it opens with the
majestic statement: In the beginning was the Word, and the Word was with God and the
Word was God. The same was in the beginning with God (John 1:12). John reveals His
past work in creation. He says: All things came into being through Him and apart from
Him not anything was made that was made (v. 3). But John does not extensively develop
the areas of Messiahs person and work in the past beyond this point. He does report
Messiahs remarkable statement, Before Abraham was, I AM (John 8:58), and this
undoubtedly speaks of His eternity.
This statement is in complete accord with the cry of His forerunner as reported by John
the Apostle: John bare witness of Him [the Messiah], and cried, saying, (John 1:15).
There are many other New Testament passages which give fascinating glimpses into
Messiahs past. Philippians 2 undoubtedly is crucial. In that chapter Paul says to believers:
Let this attitude of mind be in you which also was in Yeshua HaMeshiach, Who, being
in the form of God, did not think it robbery to be equal with God, but He made Himself
of no reputation, He emptied Himself of all of His privileges, taking upon Himself the
form of a servant when He came in the likeness of men, and being found in external
appearance as a man, He humbled Himself and became obedient to death, even the
death of the cross (Philippians 2:58).
One book is remarkable in its use of the Old Testament. It unfolds a glorious view in the
Psalms of the preincarnate Messiah as He was before His birth, and through that view it
opens the door to the discovery of a full knowledge of that subject. That book is Hebrews.
The book of Hebrews seldom is ones choice as his favorite book in the Bible. The reason
for this is clear. The writer spoke of deep things of the Messiah, things that were a challenge
to the writer as he sought to present them (Hebrews 5:811). Nevertheless these things were a
great burden to him. He spoke repeatedly of the deep things of Messiah which he had found
in the book of Psalms. He struggled to convey the fact and the significance of Messiahs High
Priesthood after the order of Melchizedek. He was troubled that these truths would be poorly
understood by his readers. He says of his treatise on the glories of Messiah, Of Whom we
have many things to say, and hard to be uttered, seeing you are [become] dull of
hearing (Hebrews 5:11).
Though Hebrews may not be your favorite book, nevertheless it is important for you to
study it because there you will see the greatness of the Son of God. You will find there:
1. The eternal Person Who is the Messiah, the Divine Creator, Planner and Coordinator of all to
take place between the eternities.
2. The Messiahs exalted responsibilities in accomplishing the work of the Savior.
3. The Messiahs exalted position far above everything which had been created through Him.
4. The Messiahs present exalted place at the Fathers right hand in heaven.
5. The Messiahs enduring present work of saving to the uttermost all who come unto God by
means of Him.
6. The Messiahs future, exalted position and the greatness of Messiahs future work on earth as
the King of Kings.
It is the first of these points, the Messiah as the Divine Creator, Planner and Coordinator
of all to take place between the eternities, that commands our attention in this chapter.

A. The Greatness of His Person.

1. His Work of Framing the Ages
In a way that is dramatic, even startling, the book of Hebrews boldly opens with the
theme of Messiahs great work in eternity past. The reader proceeds less than two verses into

the book before he is acquainted with the fact that the One through whom God has spoken to
us in these last times is His Son whom He has appointed heir of all things by Whom also
He framed the ages (Hebrews 1:2). This final statement appears to take our consideration
of the Messiah back into eternity, informing us that the framework of time which lies between
the eternities was His creation. It is very probable that it also is intended to indicate that it is
He Who has, as the Author of time, caused the ages to come to pass one by one.
Such a dramatic statement about the past activities of the Yeshua HaMeshiach as is made
by this New Testament writer must have had some basis in prior revelation. This is indeed the
case. There is much in Hebrews 1:2 which links it to Psalm 2:78 and indicates that it was in
the mind of the writer as he phrased these meaningful words about the Messiah. In the Psalm
source, Messiah is speaking. It is He who opens Psalm 2:7. He is describing a work which
has been delegated to the Second Person of the Godhead: I am determined to set forth the
details of the decree; The Eternal Lord said unto Me, You are My Son. This day I
become Your Father.
2. His Work of Speaking for God to Us
Thus this seems to be the source of the Hebrews 1:2 statement, God has in these last
days has spoken unto us by His Son. Undoubtedly the same source accounts for the
words, Son and appointed heir which are used In Hebrews. In the next verse of the
Psalm, Messiah continues reporting the decreed words of the Father, Ask from Me for I am
determined to give You the nations for Your inheritance and the ends of the earth for
Your possession (Psalm 2:8). The form of the first verb conveys the Fathers determination
that the Messiah will have an earthly rule which will extend to the ends of the earth.
It appears that Hebrews 1:23 is a concise summary, practically an outline, of all that the
writer was going to say about Messiah in the book of Hebrews. Certainly all that he says in
verses 2 and 3 is found in expanded form in the series of quotations from the book of Psalms
which follows immediately in Hebrews 1:513. These quotations which are found in verses
513 are the sources of these marvelous comments in verses 23 about the preincarnate
Messiahs Person! Observe how closely the parallel is drawn between the statements of
verses 23 and the quotes which follow. In verse 5 He seems to be giving the source for the
statement, God has in these last days spoken unto us by His Son, whom he has
appointed heir of all things (Hebrews 1:2). His reference to Messiahs work of framing the
ages is clearly reflected in the quotations from Psalm 97:7 and Psalm 104:46 which speak of
His work as the Creator of the angels before the founding of the earth.
3. The Exact Expression of Gods Glory
The next statement in Hebrews 1:3, Who being the brightness of His glory and the
express image of His person... is directly paralleled by the next quotation in the following
series in Hebrews One. The writer turns to Psalm 45:67 to find his description of One who is
addressed as God by God Himself: But unto the Son He says: Your throne, O God, is for
ever and ever: a scepter of righteousness is the scepter of Your kingdom (Hebrews
1:7).
4. His Work Maintaining the Universe
The next great introductory statement in Hebrews describes Messiah as upholding
all things by the word of His power... (Hebrews 1:3b). This remarkable conclusion of the
author of Hebrews undoubtedly is drawn directly from the New Testament authors own
personal studies of the Psalms, for he next quotes from Psalm 102:2527. It begins with the
anguished cry which breaks from the lips of the God Man in His humanity. I cry: Oh My
God, please do not take Me away in the midst of My days! In response to this cry the
Father speaks to the Messiah of the God Mans activities in the past, present and future.

These activities stretch from the creation of the universe to the establishment of the new
heavens and the new earth after the present heavens and earth have fled from His face. Your
years will be from generation to generations. From the beginning [of time] You laid the
foundation of the earth. Indeed, the heavens were the work of Your hands. They finally
will come to perish but You will continue to endure. Indeed, like a garment they will
continue to grow older. Like a piece of clothing You will change them and they will come
to be changed. But You, You are the same and Your years will never come to an end
(Psalm 102:24b27).
It is a quotation which recognizes the continuing authority of the Son of God over the
creation. It indicates that it will be His word which finally will produce the sudden
dissolution of this universe. Pauls statement, By Him all things consist [i.e., hold
together (Colossians 1:17], teaches precisely the same thing. Today the Son of God by the
power of His word maintains the universe from instant dissolution and restrains the big
bang of the worlds greatest atomic explosion, the dissolution of the entire universe! That
event actually is described in Scripture as a future event! And I saw a great white throne,
and him that sat on it [Yeshua HaMeshiach], from whose face the earth and the heaven
fled away; and there was found no place for them (Revelation 20:11). The same truth is
taught in 2 Peter. But the day of the Lord will come like a thief in the night, in which the
heavens will pass away with a hissing noise and the elements in being burned up will be
destroyed. Both the earth and all of the works which are in it will be completely burned
up. Seeing then that all of these things will be dissolved, what kind of persons should
you be in all holy living and godliness, looking for and hurrying to the coming of the day
of God, on account of which the heavens, being on fire, will be dissolved and the
elements will melt with fervent heat? But we are looking for new heavens and new earth
in which righteousness will continue to dwell according to His promise (2 Peter 3:10
13).
This accords completely with God the Fathers statement which Hebrews quotes next.
And, You, Lord, in the beginning have laid the foundation of the earth, and the
heavens are the works of Your hands: They shall perish but You will remain; and they
all shall wax old as does a garment, and as a vesture You will fold them up (Hebrews
1:1112). This passage which describes Messiahs future work of dissolving the universe is a
direct quote from Psalm 102:2527.
The final way in which the writer of Hebrews recognized that Messiah was
upholding all things by the word of His power is related to the future. It is seen in the
conclusion of this quotation: And they shall be changed: but You are the same, and Your
years shall not fail (Hebrews 1:12 quoting from Psalm 102:2627). The Father is saying to
Him that He is the One who will speak the words which will bring the new heavens and earth
into existence. Over a thousand years later John the Apostle looked into the future and
described in these words this momentous event which the Son of God would accomplish.
And I saw a new heaven and a new earth, for the first heaven and the first earth were
passed away; and there was no more sea (Revelation 21:1). That Messiah was the Creator
of all things is taught with utmost clarity in Isaiah 40:1031. His arrival and announcement of
that good news to the nation occupies verses 19 and the last great section of the chapter
identifies the One Who would be coming to rescue Jerusalem.
Isaiah 40 says: Behold, the Lord, the Eternal Lord will come with a strong hand and
His arm will rule for Him. Behold, His reward is with Him and His work is before Him.
He will feed His flock [the nation of Israel] like a shepherd; He will gather the lambs with
His arm and He will carry them in His bosom and will gently lead those who are with
young. Who has measured the waters in the hollow of His hand and measured the
heavens with a span and calculated the dust of the earth in a measure? [He, the Messiah,

is that One!]. Who has weighed the mountains in scales and the hills in a balance? Who
has directed the Spirit of the Eternal Lord or as His counselor has taught Him? With
Whom did He take counsel and Who instructed Him and taught Him in the path of
justice? Who taught Him knowledge and showed Him the way of understanding? [No
one!]. Look, the nations are like a drop in a bucket and are counted as the small dust on
the scales. Look, He lifted up the islands like a very little thing and Lebanon is not
sufficient to burn nor its animals sufficient for a burnt offering. All nations before Him
are like nothing and they are counted by Him to be less than nothing and worthless. To
whom then will you liken God? Or what likeness will you compare to Him? Have you
not known? Have you not heard? Wasnt it made known to you from beginning? Have
not the foundations of the earth caused you to understand? He is the One Who sits
above the circle of the earth while its inhabitants are like grasshoppers. Who was the
One Who stretched out the heavens like a curtain and spread them out like a tent to live
in it? He brings the princes to nothing. He makes the judges of the earth to be useless.
Scarcely will they be planted; scarcely will they be sown before He also will blow on
them and they will wither. Then the whirlwind will take them away like stubble. says
the Holy One. Lift up your eyes on high and see Who has created these things, Who
brings their hosts out by number. He calls all of them by name. By the greatness of His
might and by the strength of His power not one of them is missing. Why do you say, Oh
Jacob, and speak, Oh Israel: Havent you known? Havent you heard? The
everlasting God, the Eternal Lord, the Creator of the ends of the earth, does not faint
nor is He weary. His understanding is unsearchable. He gives power to the weak and to
those who do not have any might He increases strength. Even the youths will faint and
be weary and the young men will fail completely, but those who wait on the Eternal
Lord will renew their strength. They will mount up with wings like eagles. They will run
and will not become weary. They will walk and they will not faint.
This is Israels Messiah Who would be coming with glad tidings to deliver to that
wayward nation (Isaiah 40:910). These truths from the Psalms direct the student toward the
realization that we must recognize:
5. Messiahs Godhood
Yeshua HaMeshiach is God in human flesh! He always has been God even before He
became man! The works which have been attributed to Him by Scripture indicate that He was
completely involved in divine activities from eternity past. He planned the ages. He declares
the details of the plan, which will be found to include the specific wording which the Father
would use in commissioning Him to be the King of all the earth. Messiah was the Creator of
the heavens and earth as well as all of earths hosts. He was the Creator of the spirit beings
which throng the creation as ministrants of the Creator while they serve Him and His chosen
ones. Are they not all ministering spirits, sent forth to minister for them who shall be
heirs of salvation? (Hebrews 1:14). It is in this area that the writer of Hebrews shows the
infinite superiority of the incarnate Creator to those angels which He himself had made to be
His servants (Hebrews 1:57). This superiority is shown to be maintained, even though in
being made flesh (John 1:14), He was made for a short time a little than the angels [in
His humanity] (Hebrews 2:7, quoting Psalm 8). This is shown at the incarnation, when
He brings the first begotten into the world At that time the Father makes the
proclamation: Let all the angels of God worship Him (Hebrews 1:6, quoting Psalm 97:7).
This in itself shows His Divine superiority, for that worship which is due only to the Lord
was to be given to the infant Yeshua when He [the Eternal] brings in the First Begotten
into the world (Hebrews 1:6).

Now God is jealous (Nahum 1:2) and will not share the worship which is due only to
Him with another to whom it is not equally due. Therefore we must recognize the
implications of His command which was given to the angels when the Logos, the Second
Person of the Godhead, became flesh in order to resolve the problem of sin in the human
race! This swaddled babe of Bethlehem is the Father of eternity (Micah 5:2), the
Ancient of days (Daniel 7:9). He is in every way equal to the Father and the Holy Spirit.
6. The Glory of Messiahs Being.
Therefore do not miss the implication of Hebrews 1:7 in the light of these truths, for they
provide another clue of Messiahs glorious past that was clearly understood in its implications
by the writer of the book of Hebrews. In this quotation the Messiah is revealed as the One
Who had created the myriads of angels that now were being commanded to worship Him as
He was being brought forth from the womb of His human mother, Mary. The author of
Hebrews says of Him and of the angels which were His creation: And of the angels He
says, Who made His angels spirits, and His ministers a flame of fire (Hebrews 1:7). The
third masculine singular pronoun, His, refers to the Son Who was just mentioned, the
incarnate One, Whom these same angels were to worship.
Of utmost importance now is the recognition that this is a quotation from Psalm 104:4. In
this Psalm there may be found a full description of the preincarnate Messiah in all of His
glory and in the majesty of His creative work. The Psalm opens with an exultant description
of the One Who made His angels spirits. The Psalm begins, Bless the Lord, O my soul,
Oh Lord, My God, You art very great. You are clothed with honor and majesty, Who
continually are wearing light as a covering (Psalm 104:12a). The believer who
wishes to know what Messiah looked like before the manger scene is here shown the glory
which I [Yeshua] had before the world was [John 17:5), for it is clear from Psalm 104:45
that the angels were created by Him before He created the earth. This is borne out by the fact
that all of the Sons of God rejoiced with exceeding joy when He laid the foundations of the
earth. Upon what were its [the earths] foundations fastened? Or Who laid the
cornerstone of the earth when together the stars of the morning sang together and all of
the [created] sons of God shouted for joy? (Job 38:67). This is difficult to comprehend!
But how much more difficult it must have been for one of His contemporaries who had seen
Him, yes, who had played with Him as a child upon the hills above the little town of
Nazareth, to understand that this human child who now had become a mature man was God
manifest in the flesh? (I Timothy 3:16).
There are several aspects of Messiahs glory the following two paragraphs which I have
heard H. LaVern Schafer present in conference. Psalm 104 obviously requires its reader to
visualize Messiah as He was before ever the stars were formed, for this is the One Who
is continually stretching out the heavens like a curtain (v. 2). This is not impossible
for the eye of the Hebrew prophet. Through this means God the Spirit, the Divine Author,
takes us back into eternity and portrays the One through whom all things came into
being (John 1:3). As Psalm 104 opens (vvs. 12), three things evoke the blessing of the
contemplating singer: the greatness of the LORD. They are Messiahs inherent honor and
majesty, and His robe of light which He wears like a garment. These summarize the royal
glory of Messiahs inherent glory, even His own personal glory of His eternal being. This
may be recognized in John 17:5: Father, glorify You Me with Your own self with the
glory which I had with You before the world was. That glory which has come to Him
through the incarnation may well be called acquired glory. This becomes shared glory as He
gives it to those who love Him. Both of these are found in John 17:22. And the [acquired]
glory which You gave Me I have given them [shared glory]; that they may be one, even as
We are one.

This sharing of His glory with the saints is made possible by the work of the Holy Spirit
which is called the baptizing work of the Holy Spirit. It places us in Messiah Yeshua at
the moment of the new birth and unifies all believers into the body just as He said, That
they all may be one that they also may be one in Us (v. 21). The passage also teaches
that this acquired glory may be an observed glory when we are present with Him. Messiah
prayed for this. Father, I will that they also, whom You have given Me, be with Me
where I am: that they may behold My glory, which You have given Me: for You have
loved Me before the foundation of the world (John 17:24).
Messiah mentions yet another aspect of the glory of Yeshua HaMeshiach in the upper
room prayer which LaVerne Schafer calls ascribed glory. It is the glory which comes to
Messiah through the lives and ministry of those whom He has chosen. And all those who
are Mine are Yours, and those who are Yours are mine and I have been and am glorified
in them (John 17:10). How we have brought glory to Him in the past, as the perfect tense
indicates, and how the results of that continue in the present (as the perfect tense implies)
should occupy our waking thoughts! May we learn to recognize and manifest the glory of
Messiah as we ought!

B. Understanding Messiahs Sonship

One of the very difficult problems which the student of the Messiah will soon meet is the
issue of His Sonship. It is a problem which could occupy the attention for years of unending
study. To listen to the theologians is to discover disagreement.
At least seven major views are offered as an explanation of the words of Psalm 2:7, as
they normally are translated, You are my Son. This day I have begotten You. Some hold
that this Sonship is the result of the virgin birth. If that were the correct view, this would not
be the place for its discussion, but rather it should be considered under incarnation. But that
which renders the view impossible is the fact that the view ignores the opening words of the
same verse which precede Messiahs quotation of the Fathers words to Him. These words
which are quoted are part of the Eternal Decree! The Messiah has just said: I am
determined to relate the details of the decree and it is inescapable that the words
which Messiah quotes are the words of the Father, spoken in the Eternal Decree to the Second
Person of the Godhead.
Others err grossly, following a very ancient heresy that early troubled the Christian
church. These propose that the Messiah became the Son of God by creation. They hold that
He was a created being and that He is properly called Son of God in the sense that He was
created just as the angels are called sons of God in Job 1:6 2:1 and 38:7. This view cannot
be called Christian. It would result in a Messiah who could not accomplish all that was
entrusted to Him to do. He must be God to become the Savior. Notice that the view does not
effectively account for the statement of Hebrews 1:5 which indicates that the angels are the
product of Messiahs own creation.
The view which proposes a created Messiah is based upon a misunderstanding and
misapplication of Proverbs 8:2231 where Solomon actually is personifying wisdom.
Wisdom is given, by the writers technique, the ability to speak to the young man who is
Solomons son. The ancient controversy over the supposed creation of Messiah grows out of
the statement of verse 22. The LORD possessed me in the beginning of His way, before
his works of old. The English word possessed deliberately is so translated after the manner
of the Vulgate translation to avoid the way the Arians interpreted the Septuagint, the Old
Testament Greek translation which mistranslated the verb as created. That is not to say that
the Hebrew word used here is not properly used in other contexts which really are speaking
of Gods work of making or fashioning something out of something else. Examples of this
use of the word qanah may be found in Deuteronomy 32:6 and Psalm 139:13. But it must be

recognized that, like the Hebrew word asah, The verb does not speak of creation out of
nothingness. Only the Hebrew verb bara conveys this meaning in Scripture. Much damage
has been done by translators and interpreters who have assumed without painstaking study
that these verbs are fully interchangeable in meaning. And such an approach shows utter
disregard for the position which would be held by most of these scholars that the Word of
God is verbally inspired. That is, the precise word choice was guided by the Holy Spirit so
that each word has been chosen because it best conveys the intent of the original text.
Actually the original, the Hebrew Bible, has a Hebrew word which, in the correct context,
means to possess. Depending upon the context the verb can mean
to bring to ones self, to procure [a wife], to appropriate or to get, to get by purchase, i.e. to
buy, to possess, to rule over [by appropriation or by bringing forth, and thus it is applied to
God possessing things]. The verb also can convey the idea of establishing something upright,
etc. (Fuerst, Julius, A Hebrew and Chaldee of the Old Testament. pp. 12431244
summarized).
The King James translation of Proverbs 8:22 is quite satisfactory when it translates the
verb possessed. The text says nothing whatsoever about Messiah except that He Himself as
God possessed wisdom from the very beginning and by it did the work of creation!
There are others who hold that Messiah became the Son of God by resurrection. This is
based upon a misunderstanding of Pauls use of Psalm 2:7 in Acts 13:33. In that verse Paul is
describing the way that God has fulfilled His promise to David (vvs. 2223) the promise
which was made unto the fathers: (v. 32) that of the seed of David, He would raise up
Messiah [i.e. bring Messiah on the earthly scene to become King]. (Note that the word
again should not be supplied here). The quotation of Psalm 2:7 is introduced by Paul to
indicate that God would keep His promise and would place His Son on the throne of David
(compare Psa. 2:6). Thus He says as it is also written in the second psalm, You art my
Son. This day I have I become Your Father.
A view that is far more commonly held is the view of eternal generation. This view
appears to be the product of the mind of Origen of Alexandria, Egypt. The view holds that
Messiah always has been proceeding out of the Father, and thus, has always been a Son of
God by eternal generation. But that view seems to contradict the clear implication of Psalm
2:7. The act of the Father assuming a relationship with the Second Person of the Godhead
which was like that of Father and Son clearly was initiated at a point in eternity which is
delineated by the words, this day.
While it is conceivable that the view of eternal generation may be the correct view, there
are serious problems. The terms Son and generation are human terms which speak of human
relationships. They are totally inadequate to describe any eternally existing relationship
which existed between members of the Godhead. The view tends to derive the Son from the
Father, failing to recognize the utter equality of the Trinity for all eternity.
Another view which seems to have much meaning is the view that the Sonship of
Messiah is not an eternal relationship. Rather the term is applicable only to a relationship
which was established by the decree within eternity past and is now in time is sustained
between the First and the Second Persons of the Godhead. The term is only applicable after
the Second Person became subordinate in will and activities by choice in order to do the work
which had been planned to take place between the eternities. This, then, would be an assumed
relationship which was projected in the decree of which Messiah speaks in Psalm 2:7. Notice
the difficulty in terminology of referring to the Father and Son or of the First Person
and the Second Person when referring to eternity before the decree was finalized. This is
terminology which grows out of the decree. It is part of the difficulty that we who are
creatures of time have when attempting to think and speak of an eternal being.

The quotation from the Davidic covenant which is used by Hebrews 1:5 immediately
after the quotation from Psalm 2:7 would seem to confirm that Messiahs sonship has been
assumed for His ministry between the eternities. In its most distant sense, that quotation from
the Davidic Covenant relates to Messiah. God is seen saying to David concerning His Son,
the Messiah: I will be to Him a Father and He will be to Me a Son: (Hebrews 1:5b
quoting 2 Samuel 7:14). This phraseology is exceedingly appropriate to describe a
relationship which is being assumed somewhere in eternity. It is the essence of the words of
an adopting father in our courts. I myself have said them before a judge on two occasions
when adopting our children. My wife and I were assuming a relationship which had not
existed before the court procedure was finalized.
If Psalm 2:7 means that Messiah, in fulfillment of the eternal decree, took a position
between the eternities that was subordinate to the Father, then there are many New Testament
statements that at once become once meaningful. Repeatedly Messiah spoke of His limiting
His knowledge and activities in His human nature to accord with the will of the heavenly
Father. An example is John 5:1923. He says: Most certainly I say to you that the Son
cannot do anything of Himself, but what He sees the Father do, for whatever He does,
the Son also does in the same way. For the Father loves the Son and He shows Him all
things that He Himself does, and He will show Him greater works than these in order
that you may marvel. For as the Father raises those who are dead and gives life to them,
even so the Son gives life to whomever He wills. For the Father judges no one, but has
committed all judgment to the Son in order that all people should honor the Son even as
they honor the Father. He who does not honor the Son does not honor the Father Who
sent Him.
Understanding the Sonship of Messiah in this way would do much to clarify the picture
which we have of Messiah in eternity past. Before His subordination to the Father as a result
of the decree, there was perfect equality in every relationship between the members of the
Godhead. Indeed, even while His will is subordinate to the Father, in His Divine essence
Messiah still is perfectly equal to the Father as also is the Holy Spirit. Only after this
subordination could the relationship exist which is described in Acts 1:67. His disciples
asked Yeshua, will You at this time restore again the Kingdom of Israel? And He said
to them,
In conclusion, it is that One Himself, the Messiah, Who took the subordinate place in
time, Who takes us back through the veil of time to see something of the glory which He had
with the Father before the world was. It is He Himself Who in Psalm 2:78 explains
the decision which effected His subordination unto the First Person of the Godhead. He
says, I am determined to relate the details of the decree: the Eternal Lord said to Me,
You are My Son, this day I become Your Father. Ask of Me [another indication of
subordination] for I am determined to give You the nations for Your inheritance

C. Messiahs Glorious Work

Already the heart of the matter has been given. In His eternal state Messiah, as a member
of the Godhead, planned the ages (Hebrews 1:2). He then finalized that plan as the decree of
the Eternal Lord was finalized (Psalm 2:7). At some unknown time in the past, apparently
before the creation of anything, He took the subordinate position which He would maintain
throughout all of His work between the eternities. Similarly, the Holy Spirit assumed a
position subordinate (in service, not in person) to both the Father and the Son. This may be
recognized in John 15:26. There the Son says: But when the One Who is called alongside
to help comes, Whom I will send to you from the Father, even the Spirit of truth Who
will come from the presence of the Father, He will testify of Me.

The greatness of Messiahs work in eternity past is difficult to comprehend! The book of
Hebrews again encourages the one who is thirsting for knowledge of the Preincarnate
Messiah. Hebrews 1:2 informs the believer that the One Who had continuous existence in
eternity past was the person Who framed and Who brought into existence the ages which
span the eternities. God has in these last days spoken unto us by His Son, whom He
has appointed heir of all things, by whom also He framed the ages (Hebrews 1:12).
One easily errs here, since the English text seems to teach that Messiah made the
worlds. Though that is absolutely true, such an interpretation falls short of the original
authors intent. The Greek word Aioon, so often translated worlds here in Hebrews 1:2,
really refers to ages. The writers word choice in the original must refer to the planning and
the execution of that plan in the orderly progression of the events of the ages between the
eternities and even on into eternity future.
Several ages, rather than worlds, must be distinguished, even though these usually
are obscured in translations. In brief, the period before the cross is marked out as an age in I
Corinthians 10:11 and Hebrews 9:26. The end of the tribulation period concludes an age as
angelic reapers gather out those who are to enter the kingdom (Matthew 13:4043). Eternity
future is described as the ages of the ages (Revelation 1:18; 4:9; 5:13; 14:11; 20:10).
This fullness of eternity encompasses the unending being and the fullness of glory of the
Godhead. It equally encompasses the unending duration of the punishment of all the rebels of
all of the previous ages, whether spirit or human being. It is not surprising to see Him Who
authored the ages sitting in supervision over the punishment of those who have rebelled
against Him in Revelation 14:11. Through this demonstration of His perfect justice, the holy
angels will continue to learn of Him unto the ages of the ages. How much better it is to be
a believer who brings glory to God through the church by Messiah Yeshua unto all of the
generations of the age on the ages (Ephesians 3:21). Like unending waves proceeding
from Yeshua HaMeshiach, the ages will proceed. And we, for all of those ages, will continue
to exhibit Gods glory through the Messiah, Yeshua! How great was the planning which took
place in eternity past by the Messiah with the Godhead! This must spring from our lips as we
through faith understand that the ages were framed by the Word of God (Hebrews
1:3).

II. Messiahs Ministry in Creation

Already the themes of Messiahs ministry before Creation have been briefly considered.
He has been seen planning the ages and taking part in the decree. In Psalm 2:7 He is seen
expounding the decree, that is, explaining what the decree had to say about the interruption of
His kingdom program. This ministry of the Messiah is reflected in His wonderful New
Testament name Logos, Word. His beloved disciple John uses that name of Him (John 1:1
14). And it is John who immediately turns to the creative work of the Word before the
incarnation. He says, All things came into being through Him, and apart from Him was
not anything made that was made (John 1:3). John also says, He was in the world, and
the world was made by Him, and the world knew Him not (John 1:10). It is to this
creative work as described in the Psalms that we must now turn.

A. In the Creation of the Universe

The student of Genesis one who fails to correlate later revelation on the subject of the
creation will fail to observe that there was creative activity by Messiah before the creation of
the heavens and the earth. Psalm 104 directly reveals this fact that is further confirmed in the
oldest book of the Bible, the book of Job. Psalm 104 sets forth the order of creation in a way
that is remarkably clear and concise. Already it has been observed that the description of the
glorious Creator which is found in Psalm 104:13 is a description of the preincarnate
Messiah. This description is an ecstatic utterance which has been stimulated by an

examination of the creative week. This is the theme of the Psalm, and the utterance of the first
three verses demonstrate the response of the Psalmists sensitive heart as he read the creation
story. He exclaims: How great You are!

OUTLINE OF PSALM 104

I. Adoration of Messiah the Creators Great Person 13
A. The Psalmists cry for blessing 1a
B. The Psalmists cause for blessing 1b2a
II. Examination of Messiahs Great Creation Work 330
A. The Lords creation work before the first solar week 2b30
1. His Creation of the Universe 2b6
2. His Creation of the Angels 4
3. His Foundation of the Earth 5
4. His Covering of the newly Created Earth with the preAdamic Universal Flood waters 6
B. Messiahs creation work in the first solar week 730
1. The command which brought the retreat of Earths cloak of Universal Waters from the single
continent 7
2. Resculpturing Earths surface as mountains arose, oceanic valleys deepened and the waters
raced off of the continent 89
3. The Robing of Earths Surface with Vegetation 1018
4. The Regulation of the sun and moon to produce Earths Seasons 1923
5. The Psalmists examination of Earths Many Creatures 2430
a. The Wisdom of their Maker 2426
b. The Wonder of His Provision for them 2728
c. His Work of Maintaining their numbers 2930
(1. His part in their Deaths 29
(2. His Provision of others to replace them 30
III. The Exaltation of Messiahs Greatness 3135
A. The manifestation of Messiahs glory 3132
B. The maintenance of the Psalmists song 33
C. The meditation about Messiahs person 34
D. Messiahs judgment of sinners 35a
IV. Exaltation of Messiahs Great Glory 3135
The bulk of Psalm 104 is devoted to the creation week. It contains some interesting
surprises that must not be ignored. These are important factors to be considered in the
interpretation of Genesis one. First of all, it must be observed that the angels were created
before the foundation of the earth if the order of the Psalm means anything. The creation of
the angels is found in verse four. The foundation of the earth is described in verse five. This
order is confirmed in Job 38:47 which further announces that the created sons of God were
present and that all rejoiced when earth was created. Only these two passages specifically
give information about the time of the creation of the angels, the created sons of God.
A second surprise found in Psalm 104 is the truth that after God had laid the foundation of
the earth, He covered it with the deep as with a garment (v. 6). That this is a universal
flood is clear from the verse. This agrees precisely with Genesis 1:29 where a universal
flood is found until the great single continent of that time was uplifted abruptly in the third
solar day. It is not a flood which destroys all preAdamic life, which is presumed to have
existed and to have entombed all fossil life as imagined by classical gap theorists (including
the Armstrongites). But nevertheless, the Scriptures clearly describe a scene immediately
after the creation of the heavens and the earth when the deep universally covered the earth.
The next described event is the elevation of waters above the earth with the expanse of the
atmosphere extending below them. The expanse [of the atmosphere] divides the waters

which are up over the top of the expanse of the atmosphere from the waters which
are down underneath the expanse of the atmosphere.
The next step is the establishment of sea level. This is an exceedingly catastrophic event
in which the mountains went up, the valleys went down unto the place which You had
founded for them (Psalm 104:8, a fact rarely translated correctly. For another accurate
rendering of the verse see the New American Standard Bible). It is only after this event that
fossils begin to be found in the physical, geological record which is nothing more than the
physical record of earths catastrophic Biblical events. This statement about the universal,
preAdamic flood in no way discounts the fact that another universal flood came in Noahs
day. But Psalm 104 most certainly is not referring to that universal flood which came not less
than 1,500 years (Hebrew text) and possibly more than 2,000 years (LXX) after His creation
of the universe and the earth.
You may trace the activity of the Creator in the rest of the third day in Psalm 104:1018
as God caused the grass to grow and prepared the land mass (and evidently the sea) with
plant life for the creatures which were to be created two and three days later on the fifth and
sixth days. Remember that Genesis 1:12 clearly indicate that the universe and the earth were
in place before the first solar day began. Earth clearly exists from the Genesis 1:1 and is
covered with water and wrapped in dense clouds before Genesis 1:2. Note that the statement
of the Eternal Lord in Job 38:49 confirms this fact. If you are having problems with this
statement because of Exodus 20:11, note that the supplying of the preposition in
contradiction which requires one to believe that Genesis 1:14 is talking about the creation of
the sun and moon on the fourth day.
Exodus 20:811 actually says: Remember the Sabbath day to keep it holy. You shall
work six days and do all of your work. But the seventh day is Sabbath unto the Eternal
Lord your God. Neither you nor your son, nor your daughter, nor your man-servant,
nor your maid-servant, nor your cattle, nor your stranger who is within your gates shall
do any kind of work. [It is] because the Eternal Lord worked six days on the heavens and
the earth, the sea and all that is in them. Then He began to rest on the seventh day.
Therefore the Eternal Lord blessed the Sabbath day and He set it apart.
The provision of lights within firmament, the atmosphere beneath the waters which had
been elevated above the atmosphere on the fourth solar day to regulate mans day, month,
season and year are found in the fourth day in Genesis 1:1419. The effect of this regulation
of the sun and moon on that day and their effect upon the day and night, upon the animals and
even upon man then holds the attention of the Psalmist (Psalm 104:1924). The events of the
fifth day appear to occupy verses 2526. He then, having already mentioned the birds, beasts,
and mankind during his discussion of the previous days, now speaks of the Creators
providence, maintenance and glory which are manifested by all of His great works (verses
2732).
How significant is this description of the Creator and of His majestic work when it is seen
in the light of the fact that Hebrews One shows by a quotation from Psalm 104:4 the
greatness of the preincarnate Messiah in contrast to the angels, His messengers which He had
created! Is there any wonder that the angels are called upon to join with all of the creation in
the praise and adoration of their Creator in Psalm 148? It is the Messiah whom the Psalmist
adores and worships in Psalm 104 as he stands in awe at the powerful imagery conveyed to
him in his reading of Genesis one. The writer of Hebrews clearly confirms that He is
speaking of the Logos, the One of whom John said: All things came into being through
Him and without Him not even one thing came into existence which has come to be.
The reason for this statement is explained in Hebrews. And again, [i.e., introducing a third
quotation] when He brought the first-begotten into the world, He said: And

concerning the angels He said: Who [i.e., the Messiah Creator] made His angels spirits,
and His ministers a flaming fire (Hebrews 1:67).

B. Messiahs Preincarnate Ministry

It seems to be an inescapable conclusion to those who carefully study the Old Testament
that the preincarnate Messiah is the member of the Godhead who made himself known to
mankind in visible form and by audible voice. This can be demonstrated in many ways.
Several Psalms speak of the work of the One who guided Israel through the wilderness by the
pillar of fire at night and by the cloud by day. This is not to deny that the Holy Spirit also was
involved in that work of leading Israel. (cf. Isaiah 63:1014). These Psalms speak of the
communications which the Messiah held with Israel through Moses and others.
Surely Psalm 68 is a Psalm that speaks of Messiahs preincarnate work. In the Psalm He
is seen and is described in words which become New Testament language through quotations.
This is found in Romans 10:78 and particularly in Ephesians 4:810. You have ascended
on high; You have led captivity captive: You have received gifts for men, yea, for the
rebellious also, that the Lord God might dwell among them (Psalm 68:18). Paul, through
his quotation in Ephesians 4:810 identifies the person of Psalm 68 Yeshua, the One who
went forth before Your people, when You did march through the wilderness (Psalm
68:7). Paul says: But to every one of us is given grace according to the measure of the
gift of the Messiah. Wherefore He says, when He ascended up on high, He [the Messiah]
led captivity captive and gave gifts to men (Ephesians 4:78). In Psalm 68 the Messiah is
described as the One who was present at Sinai. The earth shook, the heavens also
dropped at the presence of God: even Sinai itself was moved at the presence of God, the
God of Israel. (Psalm 68:8).
Further confirmation that it was Messiah who accompanied Israel in the wilderness as
described in Psalm 68 is the fact that the Psalm moves on to describe Him as the King to
whom the kingdoms of the earth would submit when they would bring their presents to His
temple in Jerusalem (Psalm 68:24, 29, 31). This theme requires extensive consideration of
Psalms 77, 78, 80, 81, 95, 99, 114 and numerous other Psalms, for they share in the common
theme of the work of the One who brought Israel out of Egypt through the wilderness. Surely
the Psalms are a rich source for the consideration of the Savior as He was before His
humiliation through the virgin birth! It is a study which can only enrich ones concept of the
greatness of our Lord. We who are meditating upon the greatness of the One Who became our
Savior dare not be unmoved! Coldness of heart and sluggishness of spirit must flee when we
gaze on Him in His preincarnate glory! Have this attitude in yourselves which was also in
Messiah Yeshua, who, although He existed in the form of God, did not regard equality
with God a thing to be grasped, but laid aside His privileges. Taking the form of a
bondservant (Philippians 2:57a NASB).

Chapter Three Questions

1. Have you formed a clear mental picture of Yeshua the Messiah as He was before His
human birth? If not, review the chapter carefully. List your observations.
2. Which verse(s) in Hebrews 1:114 speak of Messiah as He was before He entered the
world by birth?
3. By what means does Hebrews 1:514 display conclusively the infinite superiority of
Messiah? In what ways is Messiah seen to be superior to the angels in these quotations from
the Psalms?
4. Which of the Psalms quoted by Hebrews 1:514 most impresses you by its astonishing
portrait of Messiah?

5Northrup, Bernard E.: Recognizing Your Messiah in the Psalms : Finding Christ in
the Psalms. Oak Harbor, WA : Logos Research Systems, Inc., 1997

Chapter Four:
Messiah Becomes Man
BIBLE PORTIONS FOR STUDY: Psalm 40:58; (compare Hebrews 10:413); Psalm 8; Psalm
22:910; Psalm 97:7; (compare Hebrews 1:6); Psalm 89:2628, 3539; (compare Hebrews
1:5).
Each Christmas season the Church has its attention drawn to the incarnation, one of the
most important events in history. Indeed, the birth of the One who was to become the Savior
absolutely is pivotal in Biblical history. Our seasonal attention to the manger scene is
hazardous. It is very easy for our consideration of the newborn child to omit the fact that
Messiah did not have His beginning in the womb of Mary. He is an eternal being. Even the
priests who answered the query of Herod about the place and nature of the birth of the
coming king had this information available to them as may be seen from their answer in
Matthew 2:56. So they said to him, In Bethlehem of Judea, for thus it is written by the
prophet: But you, Bethlehem, in the land of Judah, are not the least among the rulers
of Judah; for out of you will come a Ruler Who will shepherd My people Israel.
It does not appear that they understood fully that the coming King was to be the One
whose goings forth have been from old, from everlasting (Micah 5:2), even though they knew
where He was to be born. If we would understand the One who was born at Bethlehem, we
must go back beyond Bethlehem to find out from whence He came.

I. The Divine Nature in the Incarnation

There are only a few great passages in the New Testament which tell us that Messiah
always existed. Nevertheless, they are absolutely explicit. John 1:13 leaves no doubt to the
unbiased reader that Yeshua, the logos, the Word, was God. It says: In beginning the Word
continually was existing, and the Word was in the presence of God and the Word was
God. The same One was in beginning in the presence of God. All things came into
existence through Him and apart from Him not even one thing came into existence
which has come to be (John. 1:13).
Philippians 2:511 is one of the important and most precisely detailed of these statements
in the New Testament which speak of Messiahs preexistence. It describes the manner in
which the Second Person of the Godhead left His heavenly home and came into the world.
Because of its detail, it will serve as an anchor for our consideration of the incarnation. Let
this mind be in you, which was also in the Messiah, Yeshua, Who, being in the form of
God, thought it not a thing to be grasped after to be equal with God: but made Himself
of no reputation and took upon Him the form of a servant, and was made in the likeness
of men, and being found in fashion as a man, He humbled Himself and became obedient
unto death, even the death of the cross (Philippians 2:58).

A. Messiahs Presentation for His Task

The believer who has the general conception that Messiah had his beginning in the
virgins womb will be shocked greatly to find out how clear the revelation is concerning His
eternal existence before his human birth. Messiah did not begin at the conception in the
virgins womb. He had no beginning.
The New Testament examines certain Old Testament materials which clearly tell us that
Messiah presented Himself in heaven to come to earth as a man. The key which unlocks the
Old Testament Psalm wherein this material is found is Hebrews 10:514. This very important
passage is an explanation of Psalm 40:58. The writer of the book of Hebrews explains in
Hebrews 10 the inadequacy of the Old Testament sacrificial system. He points out that it
could not perfect the believer. Its sacrifices could not take away sin. Its sacrifices reminded

the believer every year of sin but could not actually take away those sins (Hebrews 10:14).
Psalm 40 speaks directly to this fact. The writer of Hebrews tells us when the portion of the
Psalm before us actually was spoken originally by the Second Person of the Trinity. Isnt this
remarkable? In Hebrews 10:5 he tells precisely when the words of the Psalm were spoken
and also just who it was who spoke these words. Wherefore [at the time of His] coming [a
simultaneous participle] into the world, He says, (Hebrews 10:57).
The writer makes it clear in following verses that the words He says are the words of
the Messiah. In the introduction of verse five he tells us precisely when they were spoken:
Wherefore coming into the world, He says The These words are of great significance.
They make it clear that the Psalm which is quoted here contains words which were spoken at
the moment of the incarnation. Now the incarnation is the act of the heavenly Son of God
whereby He became man. But why should God become man?
1. Problems Requiring the Incarnation
This Psalm which is quoted in Hebrews suggests that there were at least three problems
which required God to become man. The first of these is the problem of mans sin. Sacrifice
and offering You did not desire. My ears You have opened: Burnt offering and sin
offering You have not required (Psa. 40:6). Here is the first reason for the incarnation.
Man had a sin problem. His problem required a sacrifice. That sacrifice was inadequate.
Concerning this point the writer of Hebrews has commented: The blood of bulls and goats
could never take away sin (Hebrews 10:4).
This therefore also raises the second problem, the need for an effective sacrifice. It is
apparent that the Savior in His coming was to replace Old Testament sacrifice and offering.
This is the emphasis of verse 7. Then I said, Behold, I come: In the volume of the book it
is written of Me, I delight to do Your will, Oh My God: Yes, Your law is within My
heart (Psalm 40:78).
The writer of Hebrews introduces the third problem as he explains these verses in this
way. Above, when He said, then He said, He takes away the first, in order that He
may establish the second. By the which will we are sanctified by the offering of the body
of Yeshua the Messiah once for all. Now every priest stands daily ministering and
offering often the same sacrifices which can never take away sins. But this Man, after
He had offered one sacrifice for sins forever, sat down on the right hand of God, from
henceforth expecting until His enemies should be made His footstool. By one offering He
has perfected forever those who are sanctified (Hebrews 10:814).
The third problem was that man needed a more effective priesthood which could endure
and thus perfect its work of sacrifice. Messiah was all of that. That is the message of Psalm
110:4. This problem then gave impelling reasons for the incarnation. Messiah came into the
world in order to solve these problem areas of mans existence. Man had a sin problem.
Messiah died for the sins of mankind. Man had an inadequate sacrifice. Messiah came into
the world to give Himself in sacrifice. It is significant that the writer of Hebrews interprets
Psalm 40:6 with these words: Sacrifice and offering You would not, but a body You have
prepared for Me (Hebrews 10:5). Instead of speaking of the preparation of the Messiahs
physical body, the Psalm actually says in Hebrew at that point, You have dug open My two
ears (Psalm 40:6). I believe that the two thoughts go hand in hand. Messiah was prepared in
heaven to be obedient to the Father. This obedience meant that He would take the body which
was prepared for Him and in that body would enter the world. He did exactly that, coming to
do the Fathers will. Man needed a pure and permanent priesthood. Messiah is such a priest
after the order of Melchizedek.
2. The Problem of the Incarnation.

It is very difficult to examine the subject of the incarnation. Perhaps here more than
anywhere else in theology is it easy to err. Down through the centuries theologians have
drifted to one side of the mark or to the other, failing either to maintain the deity of the
Messiah undiminished or in failing to maintain His humanity undiefied. That is to say, it is
very difficult for the theologian conceptually to protect the deity of Messiah from
diminishing its forces, its prerogatives and its characteristics by describing incorrectly what
happened in joining deity and humanity. It is also very easy to fail to recognize that Messiah
also was perfect man. Most believers find it very difficult to think of His human personality
at all.
The astounding fact that Messiah was both man and God is clearly presented in another of
the Psalms. Psalm 45 describes the arrival of the King in all of His glory, victorious over all
of His enemies. This is found in verses 15. Then the Psalm says Your throne, Oh God, is
for ever and ever: the scepter of Your kingdom is a right scepter. You love righteousness
and You hate wickedness. Therefore God, Your God, has anointed You with the oil of
gladness above Your fellows. (Psalm 45:67).
These two verses clearly are speaking about the Messiah! Verse 6 powerfully speaks of
Messiahs deity. Verse 7 unquestionably speaks of His humanity! Once again the New
Testament quotation clarifies and confirms this. The great doorway to the Psalms, Hebrews
one, specifically says that the Psalm speaks of Him. The writer there is contrasting the
greatness of those things which were spoken to the angels with the magnificence of that
which is spoken to the Son. And of the angels He said, But unto the Son He says,
Your throne, Oh God, is for ever and ever: a scepter of righteousness will be the scepter
of Your kingdom. You love righteousness and You hate iniquity. Therefore God, even
Your God has anointed You with the oil of gladness above Your fellows (Hebrews 1:7
9).
It is clear from the language of Psalm 45:6 and Hebrews 1:8 that God the Father calls the
Messiah, God. This can be denied only by deliberate unbelief or by mistranslation of the
clause. The clear intent of the passage is repudiated at awful cost. The Second Person of the
Godhead has become man and this union is described in these verses. While He is perfect
Man, He is nevertheless perfect God. His Godhood is undiminished by its union to His
manhood. In the same way His manhood is not deified because He also is God. Any view of
the incarnation which distorts this fact is heresy. Yet, at the same time, Messiah is seen here
as man, for the text says in verse 7, Therefore God, even Your God The relationship of
His subordination intimated here in these phrases is one which can be observed many, many
times in the Psalms. It displays for us the submission of His human nature to the Father. His
words which open Psalm 22 are also an illustration of this: My God, My God, why have
You forsaken Me? (v. 1). In another way Psalm 45:7 further emphasizes the fact that the
Messiah is man. The Psalmist says: You love righteousness and You hate wickedness:
therefore God, Your God has anointed You with the oil of gladness above Your fellows.
This is a reference to the human contemporaries of Yeshua HaMeshiach and to His humanity.
This is further supported by these other elements which are also present in the text. The Son
is given a scepter in verse 6. He is promised a future kingdom in verse 6. He has loved
righteousness (v. 7) and this has been a basis for His approval. He has also hated iniquity (v.
7), and it is upon this basis that God has anointed Him above His fellows. This act of
anointing also points to His humanity. In the Old Testament there were two who could be
anointed: the king and the priest. In this God-Man, both are united. He is the divine King who
will come riding victorious over His enemies.
During its early history, the church wrestled long with the problem of the incarnation. It
had great difficulty in defining exactly how He could be the Son of God while He became the
Son of Man. Surely Psalm 45:67 and Hebrews 1:59 leave no room for questioning the fact

that He was both perfect God and perfect man. These two facts are confirmed in many, many
ways by the details which are given in many places in the book of Psalms. But let us return to
our consideration of His departure from heaven as He prepared to assume this great
responsibility which He now faced.

B. Messiahs Acceptance of His Task

It is clear from Psalm 40 that Messiah arose from His throne in glory to accept the task
which had been conveyed to Him through the decree by the Father. It is clear from the Psalm
that, at the time of His departure from His heavenly throne, He had full knowledge of this
stated will of the triune God. At that time He says, Then said I, Behold, I come: in the
volume of the book it is written of Me, I delight to do Your will, Oh My God: yea Your
law is within My heart (Psalm 40:78).
How these words are loaded with meaning! Here is the acceptance of the earthly task by
the Second Person of the Godhead. Behold, I come. Here also is His reference to that
which directed Him in His conduct. He refers to the source of His actions in this way. In the
volume of the book it is written of Me, I delight to do Your will (verses 78). If we were
reading in the book of Hebrews in chapter 10:9 where these words are partially quoted, we
might have wrongly concluded that the volume of the book had reference to the Psalms or to
the Old Testament. The fact that the statement also occurs in Psalm 40 shows that there was a
volume which predated Messiahs departure from heaven. This volume contained the very
words which the Messiah would say when He arose from His throne in heaven. It speaks of
the activities which He would perform. It is not a reference to the Bible for this information is
not given elsewhere.
It appears that this reference to the volume of the book must be a reference to the
decree. In Psalm 2 the Lord Yeshua quotes from the decree calling it by that name. He says,
I am determined to declare the details of the decree. The Lord has said to Me, You are
My Son. This day I become Your Father (Psalm 2:7 when one recognizes that the
establishment of the Father/Son relationship occurs within and is part of the eternal decree of
the Triune Godhead). Do not forget that Hebrews One has confirmed that these words were
spoken by Messiah as He reports in the Psalm that which the Father had said unto Him. These
things, according to the introductory words of Psalm 2:7 are contained in the decree.
Theologians use this Biblical term to describe the decision in eternity past which
encompasses all of the events which God would bring to pass between the eternities.
Therefore it is clear that the Second Person of the Godhead had knowledge of the plan as
He prepared to depart from heaven. After all, Hebrews 1:2 tells us that it was by Gods Son
that God had framed the ages. But it is also observable from this statement in Psalm 40
that He was completely yielded to the plan. This is observable in His words I delight to do
Your will, Your law is within my heart (Psalm 40:8). Years later in the awful hour of trial
in the garden Yeshua confirmed this yieldedness to the will of the Father. As He prayed, He
said, Abba Father, all things are possible unto You. Take away this cup from Me.
Nevertheless not what I will, but what You will (Mark 14:36).

II. The Human Nature in the Incarnation

It is not a difficult thing for the born-again believer to understand the truth that Messiah is
God. Perhaps it is more difficult for him to maintain the truth that the Messiah is also perfect
man. Our concern that we maintain the truth of His deity in spite of liberal attacks can easily
sway us to overlook the truth of His humanity. Again, the Psalms give us further insight into
this truth.

A. The Preparation of Messiahs Human Body

We have already observed in Psalm 40 that Messiah was prepared for the incarnation. The
words of verse 6, You have opened My ears, are interpreted in Hebrews 10:5. You have
prepared a body for Me. This startling interpretation by the human writer, working under
the direction of the Divine Author, gives us information concerning the source of His human
body.
From the gospels it is apparent that the conception of Yeshua in the womb of Mary was a
miraculous event. Naturally it was Doctor Luke who reports in his gospel account about the
conception details. The Holy Ghost will come upon you, and the power of the highest
shall overshadow you. Therefore also that Holy Thing which will be born of you will be
called the Son of God (Luke 1:35). It is very probable that another great Psalm describes
this event even more intimately. Now Psalm 139 may well be interpreted by the believer as
describing Davids experience or a believers own personal experience with God. It is,
however, a Psalm which perfectly fits the meditations of the Son of Man. Surely in its highest
sense we are to see it as the words of Messiah. He was the greatest to be born of a womb. If
this is the case then, these words in Psalm 139, in their ultimate level of relevance, describe
that which took place in the womb of Mary. Yes, the darkness does not hide Me from You,
but the night shines as the day: the darkness and the light are both alike to You for You
have possessed My reins. You have covered Me in My mothers womb. I will praise You;
for I am fearfully and wonderfully made. Marvelous are Your works and that My soul
knows right well. My substance was not hid from You when I was made in secret and
curiously wrought in the lowest part of the earth. Your eyes did see My substance, yet
being imperfect and in Your book all My members were written, which in continuance
were being fashioned, when as yet there was none of them (Psalm 139:1216).
The reference to the book in verse 16 appears to be a further reference to the volume of
the decree which recorded all that the Son of God would be and would do. In any case, the
words are perfectly appropriate of the Messiahs human birth, are they not? After all, He also
was born of woman. His body had been formed in the womb just as any other human body,
with the exception of the overshadowing which is mentioned above.

B. Messiahs Unique Birth as the God-Man

It is a striking truth that Yeshua made reference to His embryo in the womb of Mary and
to the actual parturition or birth while He was hanging on the cross. Psalm 22 records this.
His enemies had been mocking Him and jesting concerning His faith in God (Psalm 22:78).
In His mental response to this torment, He says, But You are the One who took Me out of
the womb. You did make Me hope when I was upon My mothers breasts. I was cast
upon You from the womb: You are My God from My mothers belly (Psalm 22:910).
Now this final statement reveals that the Heavenly Father had been the obstetrician for the
human birth of the God Man as the child Yeshua! Notice that the language of this text directly
speaks of the Fathers participation in the birth of the Man Child. But You are the One
Who took Me out of the womb (v. 9). It does not seem out of place to say that God also
served as the pediatrician for He clearly attended the Child after the birth and ministered unto
the Child in spiritual things. Thus Messiah says, You did make Me to hope when I was
upon My mothers breasts (v. 9).
Another Psalm which directly refers to the birth of Yeshua is Psalm 8, even though this is
not that Psalms main theme, It could be entitled, the Psalm of the Cradle, the Cross and the
Crown. That it speaks of the incarnation, the death and the resurrection of Yeshua is clear
from its interpretation as given in Hebrews 2:510.

OUTLINE OF PSALM 8
THE MAJESTY OF THE NAME OF THE ETERNAL LORD
Introduction

I. The Incorporation of the testimony of human babes v. 2

A. The Ordination of their praise
B. The Necessity for their praise
C. The Purpose of their praise
II. The reaction to the testimony of His heavenly works 34
A. The Evaluation of their significance 3
B. The Effect of their significance 4
1. Base mans unworthiness of remembrance
2. The Son of Mans unworthiness of visitation
III. The wonder of the testimony concerning Gods Son 58
A. His subjection as a human 5a
B. His exaltation unto glory and majesty 5b
C. His elevation unto superintend all things 68
1. Over the Lords handiwork 6a
2. Through the subjection of all things 6b
3. Exemplified by the animal kingdom 78
Conclusion: The ThemeThe Majesty of the Lords Name 9
This is a Psalm to which we shall return again. For the moment it is sufficient to discuss
the portion identified with the Savior in Hebrews 2. What is man, that You are mindful of
Him? and the Son of Man, that You visit Him? For You have made Him a little lower
than the angels and have crowned Him with glory and honor (Psalm 8:45). The
incarnation is directly referred to in the following statements of the Psalm. The clause,
The Son of Man that You visit Him refers to Yeshua personally. You have made Him a
little lower than the angels is shown by the writer of Hebrews to refer to the act of the
incarnation. And You have crowned Him with glory and honor has reference to the
resurrection from the dead and the glory which follows.
Messiahs birth as the Son of Man also may be referred to in Psalm 86:16. The Psalm
appears to refer to His human mother as the Lords handmaiden. In the magnificant of Mary,
spoken at the house of Elizabeth, Mary says, My soul magnifies the Lord, and my spirit
has rejoiced in God my Savior. For He has regarded the low estate of His handmaiden,
for behold, henceforth all generations shall call me blessed (Luke 1:4648).
Further cause for suggesting that Psalm 86 may be related to the birth of Messiah by
Mary is the fact that the One who is praying in the Psalm says many, many things which are
uniquely true of Yeshua. Now this is a Psalm which relates to the time of Messiahs trouble, if
this identification is correct (v. 7). If so, then the tense of the verb in Psalm 86:13 should be
translated as a future. For great is Your mercy toward Me and You will deliver My soul
from lowest sheol. The Hebrew verb receives its time element from its context (in a way
which many Hebrew teachers do not appear to grasp) so this is perfectly appropriate. When
the reader is considering the human author, the expression from lowest sheol is used in a
metaphorical sense and is not actually literal. But in its distant, eschatological relevance, this
verse can only relate to Yeshua and be absolutely literal in its meaning. It is this authors
conclusion that Messiah actually descended to the lowest hell in His death in our place. He
alone has been delivered in this way from the literal place called sheol (hell) (Psalm 16:8
11). And Messiah must be the One who says in Psalm 86:16, O turn unto Me, and have
mercy upon Me; give Your strength unto Your servant the son of Your handmaid! (v.
16).
Such an identification of the Psalm with Messiah would require the recognition of the
student of the Psalms that David spoke as a prophet (compare Acts 2:30) and that the
Psalm actually relates to the time when Messiah had been rejected as king and was facing
death and the lowest hell. It is perfectly appropriate for the Messiah to refer to Himself as

the Son of Your handmaid (v. 16) and as Your servant (v. 2). After all, the Eternal Lord
so refers to Him in Isaiah 42:1. Behold My Servant, Whom I uphold, My elect, in Whom
My soul delights. I have put my Spirit upon Him. He will bring forth judgment to the
Gentiles.
Similar language in Psalm 116 suggests that it also may be a Psalm in which we should be
able to recognize the Savior. There are no direct quotes whereby it may be identified
positively, but the similarities are indeed very strong between Psalm 116 and five other
Psalms that have Messianic points of contact or specific points of identification. In Psalm
116, I conclude that Messiah already has been raised from the dead (verses 18). If this is
correct, then it is He who refers to His relationship to His mother in verse 16: Oh Lord,
truly I am Your servant; I am Your servant and the Son of Your handmaid. You have
loosed My bonds.
Another Psalm which gives a unique contribution concerning the birth of Messiah is
Psalm 97. Here there is an explicit identification of the Psalm with Yeshua by means of a
quotation in Hebrews 1:6. Psalm 97:16 describes the arrival of the Lord on earth to begin
His reign. This is common in passages which prophesy Messiahs kingly ministry. Verse 7 is
addressed to the idol worshippers and to those spirit beings, the fallen angels, who give
reality to heathen idol worship. All they that serve graven images will be confounded,
those that boast themselves of idols. Worship Him, all of you gods [elohiym]. This is the
Hebrew word which may be used either for the Triune God or even for pagan gods when
the context clearly is pointing to pagan gods. The last clause of this verse is quoted in
Hebrews 1:6. And when He brought the First-Begotten into the world, He said:
The author of Hebrews recognizes here in Hebrews 1:6 that the powers behind mans
idols are fallen spirit beings that give idol worship and its rewards a semblance of reality. It is
my conviction that the gods of the heathen are the fallen angels. These fallen angels are
behind idol worship, encouraging and fostering it. The command, Worship Him, all of you
gods is interpreted by the writer of Hebrews in this dramatic way, supporting this
conclusion. Let all the angels of God worship Him. The reason for this worship is given
in verse 9 of Psalm 97. For You, Lord, are high above all the earth: You are exalted far
above all gods. The writer of Hebrews leaves no question as to the timing of this command
for He says, And again, when He brings the First begotten [the incarnate Messiah] into
the world, He says, and let all the angels of God worship Him (Hebrews 1:6). The timing
of this event clearly is at the time when the One Whose goings forth have been from old,
from everlasting fulfilled the prophecy of Micah to Bethlehem. But you, oh Bethlehem
Ephrathah, even though you are little among the thousands of Judah, yet out of you will
He come to Me Who will be the ruler in Israel (Micah 5:2). Poor little Bethlehem
hosted the arrival of the First Begotten into the world.

In Bethlehem Judah
Of all the lands in this old world,
The dusty, often bleak and barren land,
The Asian land was chosen as His land.
And of the scattered, arid lands that crowd between the sea,
The mountain chains and desert lands,
He chose old Canaan land.
But of the sun burnt provinces
That lie along the Jordan rift between the seas,
Judeas ridge was His.
Now of her thousands, least of all
To hope to host another regal crown

Was Bethlehempoor little Bethlehem!

Yet He who chose the least of Jesses seed
And made Him King of all the chosen land
Chose Bethlehem where our Messiah should be born!
for
Thus it is written by the prophet:
But you, oh Bethlehem Ephratah,
even though you are little among the thousands of Judah,
yet out of you He will come forth unto Me
Who will be ruler in Israel, Whose goings forth
have been from old, from everlasting. BEN
Now there is a translation problem in Hebrews 1:6 which shows up in several of the
modern versions. The translators display an inadequate knowledge of the way that the Greek
language introduces a series of quotations. Observe that in verses 5 and 6 there is a series of
three quotations that are tied together. The second and third quotations are introduced by the
word again. This is one of the common ways of introducing a series of three quotations.
Erroneously, probably based upon some theological quirk held by one or more of the
translators, some versions mistake the word again to be an adverb modifying the verb
brings. As a result, they translate the verse somewhat like this: And when He brings the
First Begotten into the world again, He says, This is not correct. If your version has
this error in it you should certainly correct it. The King James version is perfectly accurate at
this point and should be followed. And again, when He brings the First Begotten into the
world, He says The pattern for introducing a series of three quotations linked with
again can be studied less than a page away in Hebrews 2:1213.
Do you see the picture which the quotation is bringing to us? The writer tells us that,
when the glorious Lord of Heaven arose from His throne and offered to take His place in the
virgins womb and be born a man (Psalm 40:58), it produced a strange situation for those
unfallen, created beings which had attended, served and worshipped Him since they came
into existence. It must also have caused great confusion among those spirit beings who had
fallen with Satan. When the little man-child was brought from the womb of Mary, wrapped in
swaddling clothes and placed in a humble manger in Bethlehem, the command went forth
from God the Father: Let all the angels of God worship Him. This command is not
merely addressed to the Holy angels who had continued to give worship and service to Him
in heaven. It is addressed to all, including the fallen angels who had become followers of the
anointing cherub which covers (Ezekiel 28:1315), Lucifer or Satan. According to Psalm
97:7, these fallen spirit beings were to give their worship to a man child just as the holy
angels were to do.

OUTLINE OF PSALM 97
THE HOPE OF THE MESSIANIC KINGDOM
I. The anticipation of the reign of the Eternal Lord 16
A. Announcements to the world and to its inhabitants v.1
1. The Declaration that Messiah shall reign a
2. The Directed response of the Inhabitants b
B. The approach of the Divine King 26
1. His Awesome Person 2
2. His Awful Approach 36
a. The consummation of His Adversaries 3
b. The revelation of His appearance 4
c. The Effect of His Approach 5
d. The Testimony of His unveiling 6

II. The expectation of the subjects of the Eternal Lord 712

A. Worship the Messiah! 7
1. The Shame of Worshippers of False Gods a
2. The Subservience of Those taken to be Gods b
B. Delight in the Messiah! 89
1. For the Justice of His Reign 8
2. For the Supremacy of His Person 9
C. Rest in the Messiah! 1012
1. Its Separation 10
a. The Attitude toward evil a
b. The repose of His care b
c. The Anticipation of His deliverance c
2. Its Illumination 11
a. Light for the righteous a
b. Gladness for the upright b
3. Its Expression 12
a. Rejoicing in His Person a
b. Thanksgiving for His remembrance b
Now it is clear that the elect angels (1 Timothy 5:21) obeyed the command. They were
present over the fields of Bethlehem after the birth had taken place. One gave instructions to
the shepherds to go and find the Babe that had been wrapped in swaddling clothes, lying in a
manger. Before their departure from the fields of Bethlehem, the shepherds saw that the angel
who had been speaking with them was joined by others. And suddenly there was with the
angel a multitude of the heavenly host praising God, and saying, Glory to God in the
highest, and on earth, peace, toward men of good will (Luke 2:13).
That great guide passage on the incarnation, Philippians 2:511, indicates that when the
crucified Messiah was resurrected to heaven, He was given the name, the one which is
above every name: that at the name of Yeshua every knee should bow, of things in
heaven, of things on earth and things under the earth and that every tongue should
confess that Yeshua is Lord, to the glory of God the Father (Philippians 2:911).
The command given to the fallen angels, the gods of the heathen, in Psalm 97:7
ultimately will be obeyed, even by the fallen angels. The little Man Child in the manger of
Bethlehem was the image of the invisible God, the firstborn of all creation: for by
Him were all things created that are in heaven and that are in earth, visible and
invisible, whether they be thrones or dominions, or principalities or powers; all things
were created by Him and for Him: and He and He alone is before all things and by Him
all things consist (Colossians 1:1517). These several ranks of spirit beings which are
named in this text will yet give their homage to Him before they are sent to their eternal
judgment.

C. The Genuineness of Messiahs Human Mind

Theologians often argue concerning the Messianic consciousness of Yeshua. More
liberal theologians variously postulate that He came to recognize or hold that He was the
Messiah later in His life. Surely the verses in Psalm 22, which speak of Yeshua on the cross,
point to the fact that He was in a faith relationship with God His Father from His mothers
belly and that His faith blossomed into hope while He was yet upon His mothers breast.
Perhaps it may also be difficult for you to conceive of the Son of God having faith as a man,
since He was perfect God. If so, you are failing to keep the two truths in balance and
separated from each other.

Psalm 16 is another of the key Psalms of the Savior. It is identified as speaking of the
Messiah, Yeshua, extensively in the New Testament. It opens with these words of faith which
fall from the lips of the Son of Man; Preserve me, oh God, for in You do I put my trust
(Psalm 16:1). In His humanity the Messiah lived a life of faith. This points to the fact that
Messiah Yeshua genuinely possessed a perfect human mind and consciousness.
How graphically Messiahs perfect humanity is driven home by His words of His
Aramaic cry when He was on the cross. They are reported in Psalm 22:1. My God, My
God, why have You forsaken Me? It is clearly out of His human nature that the successive
words of the Psalm flow. He speaks of the fact that His fathers (of His human ancestry) have
cried out to God and have been answered, whereas His cries have not been answered. Our
Fathers trusted in You. They trusted and You delivered them. They cried to You and
were delivered. They trusted in You and were not confounded (Psalm 22:45). This and
many other clues in the Psalm definitely point to His humanity and to the consciousness of
His human mind.
This fact of the Messiahs perfect human consciousness is further confirmed in other
passages outside of the book of Psalms. In Isaiah 42:17 the Father commissions Messiah as
the Servant of the Lord to bring forth justice and judgment to the peoples of the earth and
particularly to the nation of Israel. In Isaiah 49:17 Messiah addresses the peoples from afar,
the Gentiles, and tells them that His labor spent to regather Israel has not been successful. He
strongly emphasizes His humanity in his opening words: The Lord has called Me from the
womb; from the bowels of My mother has He made mention of My name (Isaiah 49:1).
This undoubtedly refers to the revelation brought to Joseph by the angel. Joseph, son of
David, do not be afraid to take to you Mary your wife, for that which has been
conceived in her is of the Holy Spirit. And she will bring forth a Son, and you will call
His name Yeshua, for He will save His people from their sins (Matthew 1:2021).
Messiah describes His preparation by the Father in His early years in Isaiah 49:2 and His
commission by the Father in verse 3. He has made My mouth like a sharp sword; in
the shadow of His hand He has hidden Me. He has made Me like a polished shaft. In His
quiver He has hidden Me. Then He says, as He describes His labor which had not brought
Israel together, I have labored in vain. I have spent My strength for nothing and in
vain. Yet surely My judgment is with the Eternal Lord and My work with My God (v.
4). Now the task which had been given him is precisely set forth in verses 5 and 6. It had
been the task of gathering Jacob to Himself. Concerning this, John the Apostle says, He
came unto His own, but His own received Him not (John 1:11).
Notice how the Messiahs human nature is expressing human discouragement in Isaiah
49:4. I have labored in vain. I have spent My strength for nothing and in vain. In
response to this discouragement that He had been unable to regather Israel, the Father says to
Him: It is a light thing that You should be My servant to raise up the tribes of Jacob,
and to restore the preserved of Israel: I will also give You to be a light for the Gentiles:
that You may become My salvation unto the end of the earth (Isaiah 49:6).
He is identified in verse Isaiah 49:7 as the Holy One, abhorred by the nations, Who is yet
to rule over Israel in an acceptable time (v. 8). Thus says the Eternal Lord: In an
acceptable time I will hear You and in a day of salvation I will give You to be a covenant
[the application of the New Covenant to the nation of Israel] for the people [the nation of
Israel] in order to establish the land [the land of Israel, long promised to the nation of Israel
since the days of Abraham], to cause [them] to inherit the desolate heritages (Isaiah 49:8)
[i.e., their own land from which they were exiled for nearly two thousand years, fulfilling
perfectly the warning of the great Israel Land Covenant of Deuteronomy 2832].
That Messiah had a human mind and human consciousness is further confirmed by His
words in Isaiah 50. There He says, The Lord God has given Me the tongue of the learned

in order that I should know how to speak a word in season to him that is weary: He
wakens Me morning by morning, He wakens My ear to hear as the learned ones hear.
The Lord God has opened My ear (compare Psalm 40:6), and I will not be rebellious,
neither will I turn away back. I will give My back to the smiters and My cheeks to those
who will pull out the hair [of My beard]. I will not hide My face from shame and spitting.
The Lord God will help Me: therefore I will not be confounded. For this reason I will set
My face like a flint [toward Jerusalem and the cross (cf. Luke 9:51)], and I know that I will
not be ashamed (Isaiah 50:47).
This passage speaks of His determined desire as a man to be obedient to the Father. This
took Him toward Jerusalem like a flint to His destiny of becoming a light for the
Gentiles in order that You may become My salvation to the end of the earth (Isaiah
49:6). He set His face toward the shame and spitting and cruel mockery that He came to
experience in the trials before His crucifixion. The passage describes all of these and
emphasizes His human consciousness and the emotional agony of His perfect human being
concerning these things.
So many students of the Messiah err in emphasizing the Messiahs perfect Divine nature
and diminishing the fact that He also had a perfect human nature which was not changed by
the fact that He had two natures. They err in thinking that, Messiahs human nature, blended
with His Divine Nature, became so diluted that He always thought and spoke out of His
Divine Nature. Others erroneously emphasize Messiahs perfect humanity to the point that
they loose consciousness of the fact that at the same time He was perfect God. Isaiah 9:67 is
instructive when its overtones are recognized. For unto us a Child will be born; unto us a
Son will be given, and the government will be upon His shoulder. And His name will be
called Wonderful Counselor, the mighty God, the Father of Eternity [Hebrews], the
Prince of Peace. Of the increase of His government there will be no end upon the throne
of David and upon His kingdom [the ancient nation of Israel] to order it and to establish it
with judgment and with justice even forever. The zeal of the Eternal Lord of Armies will
perform this.

D. The Growth of Messiahs Human Personality

As one examines the gospel accounts and searches for information on the development of
the human personality of Yeshua, it is not surprising to find that Luke is the only one of the
gospel writers who makes a contribution. Luke, the physician, is keenly interested in the
human personality of the God Man. His gospel strongly emphasizes the humanity of the
Messiah. As a physician he traces carefully the details of the birth of the God Man in the first
chapter of Lukes gospel, recording the actual events in Bethlehem concerning the birth of
Messiah in the second chapter. He alone records the information about the circumcision of
Yeshua and the prophecies of Simeon and Anna which occurred at that time (Luke 2:2138).
Luke has more information on the silent years during the development of the Son of Man
than any other gospel writer. Luke 2:3952 must stand as the key source of information
concerning the silent years. It must also serve to govern any thought concerning the
development of the man child because its statements are so explicit.
It was probably after the flight and return from Egypt that the family of Yeshua returned
with Him into Galilee into their own city of Nazareth (Luke 2:39). Luke describes the
development of the child there. And the Child grew, and waxed strong in spirit, filled
with wisdom: and the grace of God was upon Him (Luke 2:40). Note Lukes very strong
emphasis upon the perfectly normal human development of this wonderful Child. It is
impossible to insist that this sentence is referring to the Incarnate One in His deity for in His
deity He was omniscient at the same time that, in His human nature, He was developing in

His spirit and intellectually under the grace of God. Yet the same gospel writer records for us
the astonishing story of Yeshua when He was 12 years old.
Now His parents used to go to Jerusalem every year at the feast of the Passover.
And when He was twelve years old, they went up to Jerusalem after the custom of the
feast. And when they had completed the days, as they returned, the boy Yeshua tarried
behind in Jerusalem, but Joseph and his mother did not know about it. But they,
supposing Him to have been in the company, went on a days journey. Then they sought
Him among their kinsfolk and acquaintances. And when they were not finding Him,
they returned again to Jerusalem seeking Him. And this is what happened after three
days. They found Him in the temple sitting in the midst of the teachers, both hearing
them and asking questions of them. And everyone who was hearing Him were
astonished at His understanding and His answers. And when they[His parents] saw Him
they were amazed. Then His mother said to Him: And He said to them: Why is that
you were seeking for Me? Dont you know that it was necessary for Me to be about My
Fathers business? And they did not comprehend the saying which He spoke to them.
Then He went down with them and He came to Nazareth and always was submitting to
them. And His mother kept all of these sayings in her heart (Luke 2:4151).
In this account Yeshua is seen confounding the learned doctors of Israel with His
understanding and answers (Luke 2:47). His consciousness of His responsibility to His
Heavenly Father is very clear in His response to His mothers rebuke for His actions. Didnt
you know that I must be about my Fathers business? (Luke 2:4849).
Luke also comments concerning their return to Nazareth that year that Yeshua was
subject unto them , that is, to His mother and Joseph (v. 51). Of course this great
passage shows that elements of the Divine nature occasionally were allowed to flash through
the consciousness of the young Messiah. A similar separation of the two natures will be
discovered by anyone intent enough to compare all that the Messiah said while here on earth.
But the most crucial statement of Luke concerning the development of His human personality
is found in Luke 2:52. Yeshua increased in wisdom and stature and in favor with God
and man.
This growth in wisdom which Yeshua experienced in His early years is easier to trace in
the ministry years of Yeshua in the book of Psalms than in His earlier silent years. The
reason for this is that, while His birth very plainly was prophesied, there is very little
emphasis upon the development of the earlier part of His life in prophecy.
We have already observed the significant contribution of Isaiah 49:12, but it is worth
repeating since it is such an important Old Testament source on this subject. And He has
made My mouth like a sharp sword; in the shadow of His hand has He hid Me, and has
made Me like a polished shaft. In His quiver He has hid Me. Unquestioningly the verse
has reference to the preparation of Yeshua after His birth. This birth has already been alluded
to in Isaiah 49:1. Listen, oh coast lands [a reference to the Gentiles], to Me and listen, you
people from far off [again a reference to the Gentiles]; The Eternal Lord has called Me
from the womb. From the belly of My mother He has made mention of My name. His
reference to His own mouth as being like a sharp sword is strongly suggestive of Johns
description of Him in Revelation 1:16: And He had in His right hand seven stars: and
out of His mouth went a sharp, two-edged sword John is told to reuse this metaphor as
he wrote the letter to the church in Pergamos. These things says He Who has the sharp
sword with two edges; I know your works (Revelation 2:12). Repent, or else I will
come unto you quickly, and will fight against them with the sword of My mouth
(Revelation 2:16).
The preparatory years are further described in Isaiah 49:2 in the words, in the
shadow of His hand He hid Me, and made Me a polished shaft; in His quiver He has hid

Me. Now He turns to the image of the arrow maker. He is prepared by the hand of God as a
finished, polished shaft that will go straight to its mark and perfectly will perform its task. In
these early years He was carefully prepared by the Father in His humanity. Then He was
hidden away in the quiver of God until the time that He would begin His work which is
described in the following verses, the regathering of Israel unto the Lord (Isaiah 49:46).
Psalm 22:910 apparently makes the clearest contribution to these early years of the Lord
Yeshua. These are the Messiahs own words, the meditation of His heart, spoken within His
human mind while He hung upon the cross. But You are the One Who took me out of the
womb: You made me to hope when I was upon my mothers breast. I was cast upon You
from the womb. You are my God from my mothers belly. These are the very words
which He would think as He contemplated His relationship to the Father from the very
beginning of His human life. These are Messiahs thoughts while He was hanging upon the
cross, Gods altar where His own Son in human flesh was dying in the place of sinful
mankind. The language of His thoughts in verse 9 clearly imply that hope had bloomed
within the human consciousness of the young Son of Man while He was yet suckling His
mothers breasts.
It must be remembered that in ancient times there was no other instant baby food supply
available. The nursing of children was extended over at least three years. Surely this verse has
reference to the earliest years of Yeshua and describes the initial steps of the maturing of his
human consciousness Likewise verse 10 strongly implies that Yeshua was dependent in His
humanity upon the Heavenly Father from His birth. I was cast upon You from My
mothers belly.
It may be difficult to comprehend, but it is undoubtedly true that the learning process of
the Human nature of the Messiah continued throughout the entire life of the man, Messiah
Yeshua. Aramaic was the language of the home and of Jewish commerce in the time when He
was growing up. Tradition tells us that Joseph died while Messiah was still in His teens. If
this is trustworthy, He became the chief supporter of His family for years, yet in this crucial
time He learned Hebrew. This He demonstrates to us when He reads from the Hebrew
language of the book of Isaiah in the synagogue at Nazareth (Luke 4:1620). Aramaic was
the language of the Jewish home at that time, a language brought back from Babylon. A
portion of the Old Testament is written in that language, and unquestionably He was able to
read all of the Old Testament in its languages. It is quite possible that He also learned the
Greek language. There seems to be some hints of this in the New Testament. There is no
cause to question that He learned to write just as other Jewish boys did. An examination of
the epistle written by his half brother, James, indicates clearly the influence of the godly
mother, Mary, upon the lives of these two children.
Yes, Yeshua increased in wisdom, in stature, and in favor with God and man (Luke
2:52). And there is clear evidence that this learning process continued in the Messiahs human
nature throughout His lifetime. The writer of Hebrews clearly explains this. He says of the
Messiah, Who in the days of His flesh, when He had offered up prayers and
supplications with strong cryings unto Him Who was able to save Him from death, and
was heard in that He feared; though He were a Son, yet learned He obedience by the
things which He suffered; and being made perfect (in His humanity), He became the
author of eternal salvation unto all that obey Him (Hebrews 5:79). Yet learned He!
This truth of the development of the human nature is not a subject to be feared. Rather, it
is shown by the epistle of the Hebrews to be a doctrine of great significance for us. Today we
have a great High Priest who is seated in the heavens (Hebrews 4:14) Who, as man, has by
the grace of God tasted death on behalf of every man (Hebrews 2:9). He has become a
partaker of flesh and blood that He might help us. Inasmuch then as the children have
partaken of flesh and blood, He Himself likewise shared in the same, that through death

He might destroy him who had the power of death, that is, the devil (Hebrews 2:14
NKJV). Because He was a perfect man, fully experienced in His humanity in the problems of
mankind (apart from actual sin), He is completely approachable. Seeing then that we have
a great High Priest Who has passed through the heavens, Yeshua the Son of God, let us
hold fast our confession (Hebrews 4:1416 NKJV. He is able to have compassion upon
the ignorant. He can have compassion on those who are ignorant and going astray, since
He Himself also is subject to weakness. (Hebrews 5:2). He is fully understanding of their
agonies of soul since He in the days of His flesh, when He had offered up prayers and
supplications with strong crying and tears unto Him Who was able to save him from
death, and was heard in that He feared, though He were a Son, yet He learned
obedience by the things which He suffered; and being made perfect, He became the
author of eternal salvation unto all them who obey Him (Hebrews 5:79). How shall
we escape, if we neglect so great salvation ? (Hebrews 2:3).

Questions for Chapter Four

1. How does Hebrews 10:514 unlock Psalm 40:53?
2. What do we learn from Psalm 40:56 about Messiahs major reason for coming to earth?
3. Exactly how would Messiah replace the inadequate Old Testament sacrificial system on
His coming?
4. What two dangers do we face as we try to understand the incarnation?
5. How does Psalm 45:7 show that Messiah is both God and man?
6. How does Psalm 22:910 illuminate the early years of the Savior?
7. What happened at the birth of Messiah which shows that the angels recognized that God
had become man?
8. Did Yeshua have a genuine human mind? Personality? Human experience?
6

6Northrup, Bernard E.: Recognizing Your Messiah in the Psalms : Finding Christ in
the Psalms. Oak Harbor, WA : Logos Research Systems, Inc., 1997

Chapter Five:
Messiah Rejected as King
BIBLE PORTIONS FOR STUDY: Psalm 101; Psalm 72; Psalm 89:3851; Psalm 2.
The exceedingly great importance of the death of Messiah to us makes it very easy for the
New Testament believer to fail to understand clearly the life of Messiah. Because of this, it is
common for the gospels to receive little attention in fundamentalist circles. We are rightfully
occupied with the message of the death, burial and resurrection of Messiah. We rightfully
emphasize the spread of the church and the epistles which are written to it. In doing this,
however, we fail to recognize the exceedingly important place which the gospels play as a
transition between the Old Testament economy and the New Testament economy. The gospels
form a bridge between the Old and the New Testaments. Apart from an adequate knowledge
of the gospels, the relationship of these can never be comprehended adequately.
The Old Testament is saturated with materials which promise the arrival of the Messiah.
Many of these materials describe His activities as a King on earth. Some of them also
explicitly prophecy His ministry as the Savior and tell us about His great cross work. His
resurrection from the dead and His present session in Heaven are very clearly prophesied.
Therefore, to neglect the gospels is to neglect a very substantial portion of these prophecies
which relate to the earthly ministry of Messiah before He went to the Cross.
The way that the New Testament begins is exceedingly instructive. The first verse of the
New Testament emphasized the order of events in the life of Messiah on earth. Indeed, it is
undoubtedly an outline of the first book of the New Testament. Matthew says, The book of
the generation of Yeshua the Messiah, the Son of David, the Son of Abraham (Matthew
1:1). It cannot be by chance that Matthew has placed these two ancestors of Yeshua the
Messiah out of chronological order. Any student of the Old Testament knows that Abraham
was the ancestor of David. Yet, Matthew has said, The Son of David, the Son of
Abraham.
The term, The Son of David, clearly emphasizes the right to rule which was inherent
in the Davidic line. The term, The Son of Abraham, on the other hand, emphasizes the
work of Yeshua HaMeshiach when He would go up Mount Moriah to die in reality after the
pattern of His forerunner. Isaac, that son of Abraham, had been prepared for death in the act
of Abraham which foreshadowed the death of Abrahams greater Son, the Messiah. (Genesis
22).
Yeshua HaMesshiach was the Son of David. Matthew strongly emphasizes this in his
gospel. As I said, the first chapter gives the genealogy of Yeshua, reversing the order of the
introductory statement. He traces it from Abraham to David. Then he traces the Davidic line
of the kings of Judah until they end (Matt. 1:612). Then Matthew traces the line of the
Davidic descendants to the birth of Messiah (Matthew 1:1317). Matthews description of the
birth of Messiah also strongly emphasizes His right to the Davidic throne. The angel said
unto Joseph, Joseph, son of David, do not fear to take unto yourself Mary your
[espoused, engaged] wife: for That which is conceived in her is of the Holy Ghost. And
she shall bring forth a Son, and you shall call His name Yeshua: [the Eternal Lord will
save] for He shall save His people from their sins. Now all this was done that it might be
fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin will be
with child, and will bring forth a son, and they will call His name Emmanuel, which,
when translated, means God with us (Matthew 1:2023).
Two things should be emphasized at this point. Joseph is addressed as the son of David.
The child which is to be born is to be called both Yeshua and Immanuel. The reference
to Immanuel is a reference to Isaiah 7:14, the prophecy of the virgin birth. This prophecy is
set in a larger context which describes the Son who would be born as the son of David who

shall sit upon the throne of David and who will rule forever. For unto us a Child will be
born. Unto us a Son will be given: and the government will be upon His shoulder: and
His name will be called Wonderful Counselor, the Mighty God, the Father of Eternity
[Hebrews], the Prince of Peace. Of the increase of His government and peace there will
be no end upon the throne of David and over His kingdom to order it and to establish it
with justice from henceforth even forever. The zeal of the Lord of Hosts will perform
this (Isaiah 9:67).
This same emphasis on the Davidic right of the new-born King continues throughout the
early chapters of Matthew. The wise men come from the east saying, Where is He that is
born king of the Jews? (Matthew 2:2). Herod seeks to kill the One who has the right to
become the King of Israel.
The ministry of John the Baptist is a ministry which preaches separation in preparation
for the establishment of the kingdom of heaven. John describes the arrival of the King who is
to come in Matthew 3. John the Baptist follows the instruction of Yeshua and baptizes Him
to fulfill all righteousness (Matthew 3:15). This is accompanied by the Spirit of God
upon Him and the voice of the Father from heaven saying This is my beloved Son in
Whom I am well pleased (Matthew 3:1517).
The temptation of Yeshua in the wilderness by Satan includes a temptation to take His
kingdom apart from the proper relationship which He had to sustain with His Heavenly
Father (Matthew 4:811). As Messiah began His ministry, it was a message that related to the
kingdom of heaven which He began to preach, From that time [the time of His temptation
by Satan] Yeshua began to preach and to say: Repent, for the kingdom of heaven is at
hand (Matthew 4:17). The beatitudes which occupy Matthew 57 are entirely devoted to the
subject of the preparation of believers for and conduct in the earthly Kingdom of Heaven.
A careful study of the Old Testament will demonstrate that many of the prophecies of
Messiah therein describe the way that He would come to establish His kingdom For example,
each of the gospels quote from a portion of Zechariah 9:9 which describes the arrival of the
king on the colt in Jerusalem to establish the earthly kingdom.
Rejoice greatly, Oh daughter of Zion! Shout, Oh daughter of Jerusalem! Look!
Your King will be coming to you. He will be just and having salvation, lowly and riding
on a donkey, a colt, the foal of a donkey He will speak peace to the nations. His rule
will be from sea to sea and from the river to the ends of the earth I will strengthen the
house of Judah and I will save the house of Joseph. I will bring them back [to the land of
Israel from which they would have been exiled] I will whistle for them and gather them
for I will redeem them, and they will increase just as they once increased. I will sow
them among the peoples [the Gentiles] and they will remember Me in far countries. They
will live, together with their children, and they will return. I will also bring them back
from the land of Egypt and gather them from Assyria. I will bring them into the land of
Gilead and Lebanon until no more room is found for them (Zechariah 9:910; 10:610).
And yet, every verse of the rest of chapters 9 and 10 of Zechariah is devoted to the subject of
the establishment of the kingdom and the cutting off of the enemies of Israel.
Perhaps you have noticed that this was the order of events in Psalm 45. We briefly
considered it in the last lesson. You may recall that it was a Psalm of the King. The King is
described as fairer than the children of man: grace is poured into Your lips.
Therefore God has blessed You forever (Psalm 45:23). He is seen girding His sword
upon His thigh, riding in glory and majesty and prospering in the war against His enemies
(Psalm 45:35). How the writer of Hebrews in chapter 1:39 has clearly identified the next
two verses of Psalm 45 as words spoken by the Father to the Son! Your throne, O God, is
forever and ever: the scepter of Your kingdom is a right scepter. You loved righteousness

and hated wickedness. Therefore God, Your God, has anointed You with the oil of
gladness above Your companions (Psalm 45:67).
This emphasis upon the divine right of Yeshua to rule as Lord upon the Davidic throne is
a constant emphasis in Old Testament prophecy. Because He is God, He repeatedly is
promised in the Old Testament that He will rule forever. Because He is the son of David, He
is promised a throne, a kingdom, a scepter and the dynasty of the Davidic line which ends in
Him, just as God had promised David in 2 Samuel 7:1216 in the great Davidic covenant.
When your days are fulfilled and you rest with your fathers, I will set up your Seed
after you, Who will come from your loins, and I will establish His kingdom. He will
build a house for My name and I will establish the throne of His kingdom forever. I will
be His Father and He will be My son. If He be caused to be guilty of iniquity, I will cause
(Hebrews the chastening of Him with the rod of men and with the blows of the sons of
men. But My mercy will not depart from Him as I took it from Saul, whom I removed
from before you. And your house and your kingdom will be established forever before
you. Your throne will be established forever.
Therefore it should not be surprising to discover that many of the Psalms occupy
themselves with Messiahs desire to rule righteously in that kingdom. However, an obstacle
long has stood in the way of many of the interpreters of the Old Testament. It is a principle of
interpretation which ignores the obvious in scores of Old Testament prophetic passages which
clearly are given in a local situation and which minister directly to that local scene. And yet
the New Testament demonstrates that by no means has all of the meaning of the passage been
understood when the prophecy is understood only in its local context. Some expositors have
asserted dogmatically that a passage can have only one level of relevance. That is to say,
when they read a Psalm which describes the experience of one of the Davidic kings in his
trial, they assume that the whole meaning is found in that mans experience alone. What a
tragically obscure approach!
This approach to prophecy neglects the fact that many of these Psalms which describe the
experience of a historical Davidic king also are interpreted in the New Testament as having
direct reference to the person of Messiah. For example, Psalm 34 is titled, a Psalm of David
when He changed his behavior before Abimelech; who drove him away and he
departed, if the heading is properly associated with that psalm and is not the conclusion of
the preceding Psalm, after the manner of interpretation in Thirtles theory. And yet, this same
Psalm contains within it these precious words which unquestionably are identified with the
cross by the New Testament author. He will keep all His bones; not one of them will be
broken (Psalm 34:20). This statement is identified in John 19:36 as a prophecy for John
says, For these things were done, that the Scripture would be fulfilled, Not a bone of
Him shall be broken.
Psalm 35 likewise clearly grows out of one of the trials which David experienced and
through which the Divine Author foreshadows the trials of Davids greater Son. Messiah
prays that God will take His cause and defend Him against the false witnesses who are
gathering about Him, and that God will judge him in His righteousness. The New Testament
believer dare not overlook the fact that Yeshua alludes to and even quotes from this Psalm
and refers His own experience (John 14:2025). False witnesses found in the Psalm may be
identified through a study of Matthew 26:61 and Mark 14:5563. It is true that the Psalm
speaks of Davids experience. It is just as true that the Psalm has a prophetic level of meaning
and that it was designed by the Divine Author, the Holy Spirit, to speak of Messiah in His
trial as well. The Psalm will be considered in detail at a later time. This phenomenon may be
observed repeatedly as one studies carefully through the Psalms.

I. Messiahs Desire to Rule Righteously

Psalm 72 is one of several Psalms which give us insight into the desire of the heir to the
Davidic throne to rule righteously. It is a Psalm which must have more than one level of
relevance. The Psalm opens with a request which is made by the king who is also the kings
son. His prayer is such that it can only have its ultimate fulfillment in the Messianic rule of
Messiah. It may be subdivided as follows:

A. Messiahs Desire for a Righteous Rule

In most English translations it is not possible to recognize that the mood of command
which opens the Psalm is carried throughout the entire Psalm in the form of a continuing
request. This is indicated by the use of the shortened Hebrew imperfect verb form which is
called the Jussive. The Jussive is used to make a request or a mild command. There are
clear clues in the Hebrew text which show that the kings son is requesting throughout the
Psalm. May He rule Your people with justice and the poor with judgment. May the
mountains bring peace to the people and the little hills by righteousness. May He judge
the poor of the people; may He save the children of the needy, and may He break in
pieces the oppressor (Psalm 72:24).
By using this mood of command/request, the local, historical King asks for some very
interesting things. The kings requests definitely imply that the human author, Solomon,
wanted to have a peaceful righteous rule which would benefit the people in precisely the way
that Messiahs kingdom had been promised to his father, David. He wanted to be a blessing to
His people so that they would fear You [God] as long as the sun and the moon endure
throughout all generations (v. 5). He desired that the righteous would flourish and that
peace would continue as long as the moon endures (v. 7).

B. Messiah Desires a Beneficent Rule

The picture that was in the mind of the one who prays in the Psalm becomes even clearer
as the Psalm proceeds. It is apparent in verses 811 that He desired to rule as the king of
kings while He requests a dominion both from sea to sea and from the river to the ends of
the earth (v. 8). He desires all kings to fall down before him: and all nations to serve
him (v. 11). Obviously this supreme, Kingly rule can only be fulfilled in the rule of the
Messiah. It is not merely a rule as the King of kings He desires, however. He desires that He
might be a King of mercy according to His prayers (vvs. 1214). May He deliver the needy
when he cries, the poor also, and the one who has no helper. May He spare the poor and
needy and save the souls of the needy. May He redeem their lives from oppression and
from violence, and may their blood be precious in His sight. (Note the effect of properly
translating the Hebrew Jussive (mild commands)!
It is in this area that the Psalm renders impossible any literal limitation only to the
historical king. It requires the mind to turn to the Messianic King for fulfillment. The prayer
requests: May He deliver the needy when he cries (v. 12), that He may save the
souls of the needy (v. 13) and that He may redeem their soul from deceit and
violence(v. 14). He prays that He might be the King of blessing to all in verses 1517. And
may He live and may the gold of Sheba be given to Him. May prayer also be made with
reference to Him continually and may He daily be praised. May there be an abundance
of grain in the earth on top of the mountains. May its fruit wave like Lebanon and may
those of the city flourish like grass of the earth. May His name endure forever. May His
name continue as long as the sun and may men be blessed in Him. May all nations call
Him blessed.
Here the prayer is exceedingly significant. While it clearly was uttered by Solomon, it
only can be fulfilled in the kingdom of the Messiah. May He live, and may the gold of
Sheba be given to Him. May prayer be made with reference to Him continually; and
may He be praised daily (Psalm 72:15). This Psalm ultimately must be considered to be a

prayer of Yeshua the Lord as He looked forward to His promised earthly rule. It would be the
Messiah Whose name would continue to endure forever, as long as the sun. It would be the
Messiah Who would be the means of bringing blessing to men and He would receive the
blessing of all nations (Psalm 72:17).
The Psalm concludes with the statement, The prayers of David, the son of Jesse, are
ended (Psalm 72:20). It is the authors conclusion that this statement has been appended to
this entire section of the Psalms which, for the most part, does consist of Davids prayer
Psalms. Psalm 72 is the conclusion of the second book of the Psalms. It is further the
conclusion of the author that this actually is a prayer Psalm prayed and written by Solomon,
and that this conclusion limits the way that the introduction to the Psalm, a prayer of
Solomon should be translated. If this is true, then Solomon, as he began his ministry as
king, made request that he might fulfill the great promises of the Davidic Covenant, thus
having a kingdom, a throne, and a dominion forever. It is fascinating to observe that these
promises of the Davidic Covenant (2 Sam. 7:4 and following) were expected by David to be
fulfilled in his son Solomon. Unquestionably David so interpreted the promise as he
presented his son Solomon to all Israel shortly before his own death.
And of all of my sons (for the Eternal Lord has given me many sons) He has chosen
my son Solomon to sit on the throne of the kingdom of the Eternal Lord over Israel.
Now He said to me, It is your son Solomon who will build My house and My courts, for
I have chosen him to be My son, and I will be his Father. Moreover I will establish his
kingdom forever (1 Chronicles 28:57a). It is obvious that Solomon did not fulfill the
prophetic prayer of the Messianic kingdom or the promises to David. Another must come
Who would fulfill those promises. That One already has come. He is the Messiah.

II. Messiahs Intent to Rule Righteously

Psalm 101 has many similarities with Psalm 72. It is a Psalm of David in which the writer
expresses his desire to rule righteously in his kingdom. In this Psalm, just as in Psalm 72, the
prayer requests go beyond any fulfillment that can be found in Davids own kingdom. The
prayer of the prophet becomes a prophetic springboard whereby the nature of the Messianic
rule is described. I believe that the prayer of David is by divine intent so framed that it is also
the words of Davids greater Son, Yeshua HaMeshiach. There is not one thing found in the
prayer of Psalm 101 which does not perfectly describe the desire of the descendant of David,
the Messiah, as He approached His own earthly rule.
The prayer request of the Psalm concerns two areas. It expresses the kings own
determination to rule righteously. It also expresses the perfection which will be required in
His subjects. It is clear from the tone of these verses that the King is looking forward to the
establishment of his kingdom. While it may be profitable to try to locate in Davids life the
time when he prayed this prayer before taking the rule of the entire united northern and
southern kingdoms, it is far more meaningful to consider the time in the life of Messiah when
this prayer would have been uttered. We have seen in Psalm 45 that there came to be a time
when the God-Man faced an evaluation by the Heavenly Father. It was at the time of this
evaluation that the Father had said to Him in that Psalm, Your throne, O God, is forever
and ever. The scepter of Your kingdom is a right scepter. You love righteousness and
hate wickedness: therefore God, Your God, has anointed You with the oil of gladness
above Your fellows (Psalm 45:67).
We should expect that the Scriptures would indicate that there has been such an
evaluation by the Father of the person and activities of the God-Man. Indeed there was. At the
baptism of the Messiah, the statement which the Father made to John the Baptizer confirms
this. The Father said: This is My beloved Son in whom I am well pleased (Matthew
3:17). The climactic event which had just preceded this dramatic statement was the baptism

of Yeshua. It had been required according to Yeshua, for thus it is necessary for us to
fulfill all righteousness (Matthew 3:15). The baptism of Yeshua was accompanied by the
descent of the Holy Spirit (Mark 1:10). Al Franklin has suggested in sermon that this is to be
associated with the anointing for His preaching ministry as prophesied in Isaiah.
The Spirit of the Lord, the Eternal Lord, is upon Me; because the Eternal Lord has
anointed me to preach good tidings to the meek ones. He has send Me to bind up the
broken-hearted, to proclaim liberty to the captives and the opening of the prison to
those who are bound (Isaiah 61:1).
Franklin also has pointed out that when Yeshua arose from the baptismal waters as the
heavens were rent above Him and the Eternal Lord confirmed the identity of Yeshua as the
Messiah. The Eternal Lord did so by alluding to that which is found in Psalm 2. I am
determined [says the Messiah] to related the details of the decree: The Eternal Lord said
to Me, You are My Son; this day I become Your Father. (Psalm 2:7). It is to this
statement to which the Lord refers as He announces His approval of Yeshua HaMeshiach
after His baptism and preparation for service on earth in His role as Son. And behold, a
voice from heaven, saying: This is My beloved mature Son, in Whom I am well
pleased (Matthew 1:17). Mark records the statement in the way that Messiah heard it. And
there came a voice from heaven, You are My beloved mature Son in Whom I am well
pleased (Mark 1:11).
It is clear that the conduct of the Messiah which pleased the Father grew out of the Sons
own determination to serve the Heavenly Father and out of the perfection with which He had
done so in the silent years of His preparation as a human. Isaiah refers to these years and to
the careful preparation of Messiah in His humanity for His earthly ministry by the Father.
Listen, Oh islands to Me, and hearken, you people from far off. The Eternal Lord
has called Me from the womb. From the bowels of My mother He has made mention of
My name [the name Yeshua , [the Eternal Lord will save], for He will save his people
from their sins (Matthew 1:21). And He [the Eternal Lord] has made My mouth like a
sharp sword. In the shadow of His hand He has hidden Me and has made Me a polished
shaft. I His quiver He has hidden Me and has said to Me: You are My servant, Oh
Israel [Prince with God], in Whom I will be glorified (Isaiah 49:13). Even a careless
examination of the context will reveal to the reader that the nation of Israel is not being
referred to in the name, Israel, or Prince with God, for Isaiah 49:56 plainly indicate
that this individual had the responsibility of regathering that nation but had been rejected by
that nation. There He is seen to have been formed from the womb to bring Jacob again
to him and to raise up the tribes of Jacob, and to restore the preserved of Israel
(Isaiah 49:56). In verse 6 Messiah is given the commission to become salvation unto the end
of the earth. In verse 7 He is called the One whom the nation despises and abhors. How
appropriate in the light of the way that Messiah was treated by His own people! Therefore
these words which introduce Isaiah 49 give the reader valuable insight into these preparatory
years of Yeshua.
At this point we must not forget that Messiah, throughout all of His life, was perfect man
as well as perfect God. In His twelfth year when He went to the feast in Jerusalem, His
parents left for Nazareth not knowing that He was not among the group of travelers. When
they returned and found Him in the temple, He showed that He had a concern to obey His
Heavenly Father. Didnt you know that I must be about my Fathers business? (Luke
2:49). At that time He went on home to Nazareth with his family and was to be subject unto
them (Luke 2:51). Lukes comment concerning the years at Nazareth continues to be
fascinating in its implications concerning the human nature of the God-Man. And Yeshua
increased in wisdom and in stature, and in favor with God and man (Luke 2:52). We
must never forget that He was a perfect human being and was perfect God in spite of this

statement. Yeshua increased in wisdom Neither do we dare to overlook the fact that
His life was constantly being evaluated by God. Yeshua increased in favor with God
and man.
It is this authors conclusion that Psalm 101, ultimately in its fullest sense, contains the
words of the Messiah as He was planning and preparing to serve as King. In His humanity He
determines exactly how He would rule as the son of David. The Psalm may be outlined as
follows:

OUTLINE OF PSALM 101

MESSIAHS PRAYER OF DETERMINATION TO BE A RIGHTEOUS
KING
I. The perfection of His own behavior (vvs. 15)
A. His song introduced (v. 1.)
B. His behavior in his house (v.2)
C. His separation from wicked ways (v.3)
D. His separation from wicked ones (vvs. 45)
II. The perfection of his subjects (vvs. 68)
A. His blessing upon the faithful (v.6)
B. His separation of the wicked (vvs. 78)
1. Their expulsion from his presence (v.7)
2. Their destruction from the community (v.8)
It may be seen that the prayer is clearly a Messianic prayer. It speaks of the perfection of
the rule which He wished to practice and of the perfection of the conduct of His subjects. His
determination to separate wickedness from His presence and from the city of the Lord clearly
point to the perfection of His kingdom.

III. Messiahs Anguish in His Rejection

But did Messiah set up such a kingdom when He came here to earth? No. It is obvious
that He did not fulfill these desires. He came unto His own things, and His own ones
received Him not (John 1:11). Have we misunderstood His desire? Have we misunderstood
the Old Testament prophecies which promised an earthly rule when the God King would
come? No, I do not believe that this is the case. There are many clues in the Old Testament
that point to the fact that when the king would come and offer His kingdom. He would be
rejected as king by Israel. He would not fulfill the promises concerning an earthly kingdom at
that time but rather would turn to His work as the Savior.
This is precisely the import of the passage in Isaiah 49 which we were just considering.
There He tells the gentiles, You people from afar, (Isaiah 49:1) that He had been called
and prepared from the womb to regather the nation of Israel. He also makes it clear the He
had been unable to do this and that Israel had refused to be gathered. Then I said, I have
labored in vain, I have spent My strength for naught and in vain yet surely My
judgment is with the Eternal Lord, and My work is with My God: (Isaiah 49:4).
It is also clear that the discouraged Messiah is, at that time, recommissioned by the
Father. And now the Lord Who formed Me from the womb to be His Servant, to bring
Jacob again to Him says:, though Israel be not gathered, yet will I be glorious in the eyes
of the Lord and My God will be My strength. And He said, It is a light thing that You
should be My Servant to raise up the tribes of Jacob and to restore the preserved of
Israel. I will also give You for a light to the Gentiles that You may be My salvation to the
end of the earth: (Isaiah 49:56).
This recommission is an exceedingly important element in the life of Messiah. Following
this recommission to be My salvation to the end of the earth, Yeshua turns His face
like a flint towards Jerusalem (Isaiah 50:7), giving His back to the smiters and His cheeks to

them that pluck off the hair and to shame and spitting (v.6) and going on towards the cross to
die for us. (Isaiah 53).
In our occupation with the death of Messiah, we must not overlook the disappointment of
His human nature when He was unable to complete His first commission of regathering Israel
(Isaiah 49:45). Though several Psalms speak of this disappointment, it is best to approach
this subject once again through the doorway to the Psalms, Hebrews One. Once again the
chronographer, tracing the life of Messiah through the Psalms, turns to another quotation
concerning the Messiah. We have observed his quotation which recognizes the subordination
of the Son to the Father in accordance to the decree promising that He would be a Davidic
son. We have observed Him quoting from Psalm 57 to demonstrate that Messiah is greater
than the angels even though He has been wrapped in swaddling clothes in a manger in
Bethlehem. We already have seen the majestic quotation which the writer of Hebrews makes
from the words of the Father to the Son in Hebrews 1:89. But to the Son He said: Your
throne, O God, is forever and ever; a scepter of righteousness is the scepter of Your
Kingdom. You have loved righteousness and have hated lawlessness. Therefore God,
Your God, has anointed You with the oil of gladness more than Your companions.
It well may be that these words, prophesied long ago, were repeated by the Father to the
Son at the baptism of Messiah. As the Son was ready to begin His ministry as King and to
present the kingdom of heaven to Israel (Matthew 10:67), the Father spoke of His anointing
and of His ministry on His throne, ruling over His kingdom. It is not without significance that
this great quotation from Psalm 45:67 is followed by a quotation from Psalm 102:2527.
Psalm 102 is a psalm of the discouraged human nature. The theme of Messiahs unsuccessful
ministry of regathering Israel clearly permeates the psalm. Its contribution is so important
that it will constitute the body of the next chapter of study. At the present, it is sufficient to
notice that the words from the psalm which are quoted in Hebrews 1:1011 are spoken by the
Father to console the Son in this discouragement. It would be proper to describe Hebrews
1:1011 as Messiahs consolation, since the Father assures the rejected Messiah that His
death would not end His ministry. It would be that which would minister to the needs of the
prisoner (Psalm 102:20a), the Old Testament believers awaiting their deliverance from that
place of confinement repeatedly mentioned in the Old Testament. His death also would
minister to the needs of those who yet were appointed to death, those who would die after the
cross (Psalm 102:20b). He would be raised from the dead and would be able to complete the
work which had first been given to Him. He is promised by the Father that He would be
raised from the dead, that His years would have no end (Psalm 102:27) and that the
seed of his servants would continue before Him (v.28).
It is fascinating to observe that these words of consolation by the Father were spoken in
response to the Sons own words: He weakened My strength in the way, He shortened
My days. I said, O my God, take Me not away in the midst of My days (Psa. 102:23
24). If you have difficulty seeing Yeshua speaking in His humanity to the Father in Psalm
102, then it is an indication that you are tending to defy the humanity of Yeshua. Psalm 102
clearly expresses the human emotions of the One who grew in wisdom in stature and in
favor with God and man (Luke 2:52).
Another Psalm which must be associated with the discouragement of the human nature of
Messiah is Psalm 89. Because it is a Psalm which has much to say about the Davidic
Covenant and the kingdom, it does not receive the attention due to it by New Testament
believers. Regrettably most New Testament believers only study the book of Psalms to find
devotional thoughts concerning their own lives and their own problems. They forget that the
Psalms are revelations from God which, while directed to Israel, ultimately also are directed
to Gods people in the Church. That does not mean that the standard of conduct for the
Church is found in the Mosaic Law. That clearly is found in the leading of the Holy Spirit.

But there is much for the Church to study and much benefit to be derived from the study of
the future of the nation of Israel in the book of Psalms. Psalm 89 is entirely devoted to the
promise that David would have a Son sit upon his throne forever. The first 37 verses strongly
emphasize the fact that God had made an unchangeable covenant promise to David. Verses
3852 clearly give the reaction of one of the descendants of David, Your anointed (v.38),
who sees that God has made it impossible for the covenant to be fulfilled in him at that time.
The writer of Psalm 89 reviews the manner in which the Eternal Lord had made David
His own anointed king. Then You spoke in vision to Your Holy One and said: I have
given help to one who is mighty. I have exalted one whom I have chosen from the
people. I have found David. I anointed him with my holy oil, with whom My hand will
be established; also My arm will strengthen him He will cry to Me: You are my
Father, my God and the rock of my salvation. I will also make Him my firstborn, the
highest of the kings of the earth. My mercy will I keep for him forever and My covenant
will stand firm with him. Also his seed I will make to endure forever and his throne as
the days of heaven My covenant I will not break nor alter the word that has gone out
of My lips. I have sworn once by My holiness and I will not lie to David. His seed will
endure forever and his throne as the sun before me. It will be established like the moon,
even like that faithful witness in the sky. Selah (Psalm 89:1921, 2629; 3437).
This descendant of David then explains the fact that was inexplicable to him that, even
though he was Davids descendant, the Lord apparently had not kept His word which He had
made with David. But You have cast off and abhorred; You have been furious with Your
anointed. You have renounced the covenant made with Your servant. You have profaned
his crown by casting it to the ground. You have broken down all of his hedges; You have
brought His strongholds into ruin. All who pass by the way plunder Him. He is a
reproach to His neighbors. You have exalted the right hand of His adversaries. You have
made all His enemies to rejoice. You also have turned back the edge of His sword and
have not sustained Him in the battle. You have made His glory to cease and have cast
His throne down to the ground. You have shortened the days of His youth. You have
covered Him with shame (Psalm 89:3845).
It must be recognized that, even though David gives us indisputable evidence that he did
not understand the extended promises of the Davidic covenant concerning his offspring Who
would rule forever, the Davidic covenant ultimately and inescapably finds its fulfillment in
the Messiah, the Son of David, the Son of God. As a result, just as Psalm 89 sets forth the
agony of one of the latter Davidic kings, in a remarkable way the Psalm sets forth the very
human emotional agony experienced by Messiah, that anointed King Who was rejected by
Israel and the nations in Psalm 2:13.
The student of Messiah in the Psalms will find many points of contact between these
latter verses of Psalm 89 and the plaints of the Messiah which are found in Psalm 102. These
suggest strongly that in their ultimate sense these words of disappointment of this anointed
king ultimately must be understood as the words of the greater Son of David in his
discouragement. The Psalm expresses His disappointment in not receiving the rule which had
been promised to him.
Do not forget that the Old Testament word Meshiach, anointed, which is used twice in
the Psalm, is translated in the New Testament wherever found by the word The Christ.
The basis for the Messiahs confidence is clearly founded in the fact that it was God Himself
who gave to Him the Davidic promise of a rule.

OUTLINE OF PSALM 89
THE AGONIZING PRAYER OF DAVIDS GREATER SON
I. Praise of God Who gave the Davidic Covenant (Psalm 89:118)
A. Introduction 14

1. Praise for Gods faithfulness 12

2. Summary of the covenant promise for Davids future 34
B. Praise to God for His greatness 518
1. His mighty power over the elements and His creation 512
2. His mighty power over the earth and all mankind 1318
II. The promise of the Davidic Covenant (Psalm 89:1927)
III. The Expression of His Disappointment (Psalm 89:3852)
A. Messiahs Failure to become King (Psalm 89:3845).
B. The Plea for Remembrance in Reproach (Psa. 89:4652)
1. The length of the reproach (vvs. 4647)
2. The frailty of His life (v.48)
3. The promised kindnesses which He missed (v. 49)
4. The nature of His reproach (vvs. 5051)
The one who is praying in Psalm 89 reviews the manner in which God appointed David to
be the king in the first place, and then by His faithfulness made Him His own anointed king.
The Psalmist refers to the heart of the Davidic Covenant and alludes to its words: He will
cry unto Me, You are My Father, My God and the rock of My salvation. Also I will make
Him My firstborn, higher than the kings of the earth. My mercy will I keep for Him
forevermore, and My covenant will stand fast with Him. His seed also will I make to
endure forever, and His throne as the days of heaven (Psalm 89:28, 29).
It is extremely significant to note that the writer of Hebrews refers to the theme of verses
26 and 27 as he is opening the doorway to the Psalms. And again, [i.e., introducing another
quotation], I will be to him a Father, and He will be to me a Son (Hebrews 1:5). It is clear
that the writer of Hebrews takes these words in their ultimate sense to be a direct reference to
the greater Davidic son, the Messiah.
In the second section of the Psalm, the Anointed One, the Messiah, traces the six steps of
His failure to become the rightful King. These will be considered later. That the Son
recognized the Fathers involvement in His own rejection by Israel is precisely revealed in
the Sons own statement in Psalm 102. He attributes His loneliness (vvs. 47), His rejection
by His enemies (v. 8) and His troubles in general to his treatment by the Father Because
of Your indignation and Your wrath: for You have lifted Me up and cast Me down. My
days are like a shadow that declines and I am withered like grass (Psa. 102:1011).
The statement also harmonizes with the words of the Savior in Psalm 30:67, And in
my prosperity I said, I shall never be moved. Lord, Your favor You have made My
mountain to stand strong. You hid Your face and I was troubled. (Psalm 30:67). These
words describe the time when the Father made it impossible for the kingdom to be set up
because the plan of God made it necessary for the cross to come before the crown.
It may well be that Psalm 39 is a similar psalm. It is a psalm that shows the heaviness of
the human nature as it waits for enlightenment concerning the program of the Father. If so,
then it contains a reference to our transgressions and not to His. There are many points of
contact between Psalm 39 and Psalm 89 and Psalm 102. These points of contact may require
us to re-examine Psalm 39 for Messianic materials.
To return to Psalm 89, we have seen the Son expressing His disappoint as His kingdom
program begins to crumble. It is easy for us to stand with a post-cross perspective and
comprehend that the rejection of Messiah by the nations came precisely as God planned. The
rejection and crucifixion all came to pass precisely in accordance with the determinate will of
God as these accomplished whatsoever Your hand and Your Counsel determined
before to be done (Acts 4:28).
As we observe the human nature of Yeshua suffering anguish during His rejection, we
must remember the words of the book of Hebrews: Though He were a son, yet learned He

by the things which He suffered (Hebrews 5:8). What a privilege it is to be able to enter
through Psalm 89 into that holy place of prayer where He expresses in his humanity His
disappointments concerning this delay of His kingdom.
How enlightening it is at this point to turn to the book of Isaiah and to observe that there
was a response on the part of the Father to this agonizing prayer of the Davidic King Who
had not received His kingdom, the One who had labored in vain and had spent His
strength for naught and in vain (Isaiah 49:4). He, in trying to regather Israel, is assured by
the Father that in an acceptable time I will hear You, and in a day of salvation I will help
You: and I will preserve You, and give You for a covenant of the people [Israel)] to
establish the land, to cause to inherit the desolate heritages (of Israel) (Isaiah 49:8). It
appears that the Son is referring to this counsel in Isaiah 50 when He reports the further
training which He had in His human nature concerning His rejection. He says: The Lord
God has given Me that I should know how to speak a word in season to him that is
weary: He wakens morning by morning, He wakens My ear to hear as the learned. The
Lord God has opened My ear, and I am not rebellious, neither will I turn the way back.
I will give My back to the smiters, and My cheeks to them that pluck off the hair: I will
not hide My face from shame and spitting, for the Lord will help Me. Therefore I will
not be confounded: therefore will I set my face like a flint [toward Jerusalem cf. Luke
9:51], and I know that I will not be ashamed (Isaiah 50:47).

IV. The Decree of Messiahs Future Rule

Psalm 2 is one of the Psalms which speaks so clearly of the rejection of Yeshua. While it
does not speak of His discouragement in that rejection, it does, nevertheless, contribute to our
understanding at this point, for it shows the outcome of that rejection. Acts 4:2428 clearly
shows us that Psalm 2:13 directly refer to the rejection and crucifixion of Yeshua, His
anointed, the Messiah.
While there may have been discouragement on the part of the human nature in this
consultation of the kings of the earth to keep Messiah from His earthly throne, there was no
concern in heaven about the outcome of the matter. Verses 46 describe the Lords laugh and
His determined statement that He yet will set His king upon His holy hill of Zion. In verses
79 it may be seen that the decree is the basis for this assurance.

OUTLINE OF PSALM 2
THE FATHER ASSURES MESSIAH THAT HIS REJECTION WILL
NOT PREVENT THE ESTABLISHMENT OF HIS KINGDOM
I. The hindrance of Messiahs rule by His rejection (vvs. 13)
II. The certainty of the establishment of His rule (vvs. 412)
A. The Fathers confidence about the Kingdom (vvs. 46)
B. The Sons assurance founded on the decree (vvs. 79)
III. The Spirits call to all to worship the Son (vvs. 1012)
There can be no question, then, concerning the fact that, in the establishment of the
decree, Messiah in His divine nature was assured that He would receive His inheritance and
that the day would come when His rule would extend from sea to sea and unto the uttermost
parts of the earth (Psalm 2:89). But in the meanwhile, in His human nature, Messiah Yeshua
went through the awful agony of learning through the things which He suffered (Hebrews
5:8). Even though He was Son as to His essence, yet He learned through the things
which He suffered. As He learned, He also gave thanks to God for that which was revealed
unto Him:
I will bless the Lord, Who has given Me counsel. My innermost emotions also
instruct Me in the night seasons. I have set the Lord always before Me. Because He is at
My right hand, I will not be moved. Therefore my heart is glad, and My glory rejoices.

My flesh also shall rest in hope. For You will not leave My soul in hell neither wilt You
suffer Your Holy One to see corruption. You will show Me the path of life: in Your
presence is fullness of joy; at Your right hand there are pleasures for evermore. (Psalm
16:711).
Truly Messiahs human nature suffered while it learned through the counsel of the Lord
and through His own divine nature concerning the details of His soon coming death, burial,
and resurrection.

Study Questions for Chapter Five

1. Briefly summarize the contribution of Matthew 17 which requires us to recognize that
Messiah came as the King of the Jews.
2. The emphasis of Psalm 45:18 is upon what ministry of Yeshua?
3. Do you find anything in Psalm 72 which is discordant with interpreting it as Messiahs
prayer concerning His kingdom?
4. Is it appropriate that kings for centuries have used Psalm 101 as their personal prayer?
How is it also inappropriate?
5. How does Messiahs reaction to His rejection as King by Israel display His humanity?
6. What is there in Psalm 2 that assures us that the crucifixion of the Messiah by Israel and
the Gentiles has not annulled the promise of Israels kingdom?
7

7Northrup, Bernard E.: Recognizing Your Messiah in the Psalms : Finding Christ in
the Psalms. Oak Harbor, WA : Logos Research Systems, Inc., 1997

Chapter Six:
Messiah in the Garden
BIBLE PORTIONS FOR STUDY: Psalm 16; Psalm 102; Mark 14:142.
One of the great dramatic scenes in history is the scene of the Messiah kneeling in prayer
in the garden. Many of the worlds great painters have wrestled with this difficult scene. The
problems of portraying this scene of Messiah in the garden are more than three-dimensional.
It is not enough to portray the heaviness of the human nature as Messiah bows in the garden
before His coming deaths although that is a very important part of the picture. On the other
hand, it is impossible to understand the garden scene if one thinks of the Messiah Who was
kneeling there as if He only understood and thought in His divinity. Both truths are present
and are difficult to present.
The problem seems to be highlighted in the gospel of Mark, for Mark records in chapters
13 and 14 many events which highlight both the Deity and the humanity of the One Who
went to the garden. In Mark 13 Yeshua speaks from the knowledge of His divinity and
describes many things which would be coming to pass in future generations. He speaks of the
coming destruction of the temple in Mark 13:12 and 2122. He tells them of the deceivers to
come who would represent themselves as the Messiah (Mark 13:56). He describes events
which would precede the return of the Messiah from heaven (Mark 13:720). He precisely
interprets Old Testament prophecy concerning these future events. His omniscience as the
Son of God, that is, His ability to know all things, is clearly highlighted in His words in Mark
13:23. But take heed: behold, I have foretold you all things.
Similarly when Yeshua the Messiah was anointed by Mary of Bethany, His words which
rebuke the disciples for their indignation at the waste of the ointment shows precise
knowledge of the future. He says to them, She has done what she could: she has come
beforehand to anoint My body for burying. Verily I say unto you, wherever this gospel
will be preached throughout the whole world, this which she has done will be spoken of
as a memorial of her. (Mark 14:89).
Messiahs omniscience was exhibited on the evening when He and His disciples would
keep His last Passover. He sent two of His disciples forth telling them precisely where they
would meet a man with a pitcher of water, where they will go to prepare the Passover in His
room, and what they were to do there. He said to them, Go into the city and a man
will meet you. He will be carrying a pitcher of water. Follow him. Wherever he goes in,
say to the master of the house, The Teacher says: Where is the guest room where I may
eat the Passover with My disciples? Then he will show you a large upper room,
furnished and prepared. There make ready for us. So His disciples went out and came
into the city, and they found it just as He had said to them (Mark 14:1316).
In that same evening He identified Judas as one concerning whom Old Testament
prophecy had made precise statement. In the evening He came with the twelve. Now as
they sat and ate, Yeshua said, Surely I say to you that one of you who is eating with Me
will betray Me. And one by one they began to be sorrowful and to say to Him, Is it I?
And another one said: Is it I? He answered and said to them, It is one of the twelve
who dips with Me in the dish. The Son of Man indeed goes just as it is written of Him,
but woe to that man by whom the Son of Man is betrayed! It would have been better for
that man if he never had been born (Mark 14:1721).
Even after they left the upper room and go to the Mount of Olives, Yeshua spoke
prophetically to them concerning their scattering and of Peters denial of Him that very night.
He even hinted at His death when spoke of His resurrection. And when they had sung a
hymn, they went out to the Mount of Olives. Then Yeshua said to them, All of you will
be caused to stumble because of Me this very night, for it is written, I will smite the

Shepherd and the sheep will be scattered. But after I have been raised, I will go before
you into Galilee. Peter said to Him, Even if everyone is made to stumble, yet I will not.
Yeshua said to Him, Surely I say to you that today, even this night before the rooster
crows twice you will deny Me three times (Mark 14:2630).
On the other hand, the human nature also can be seen plainly in Mark 14. Beginning at
verse 32, Mark tells us how they arrived at the Garden of Gethsemane. Yeshua instructed His
disciples to sit here while I will pray (Mark 14:32). Observe such words as sore
amazed, very heavy, exceeding sorrowful unto death and Father. The words in
Mark 14:3236 are clear clues that He is now speaking out of His humanity. The same is true
of the request which He made in the garden. Abba, Father, all things are possible unto
You. Take away this cup from Me: nevertheless not what I will, but what You will
(Mark 14:36). Luke The Physician elaborates somewhat and tells of the agonizing experience
which the Son of Man was suffering in the garden.
And He was withdrawn from them about a stones casts and kneeled down, and
prayed, saying, Father, if You are willing, remove this cup from Me: Nevertheless, not
My will, but Your will be done. And there appeared an angel unto Him from heaven,
strengthening Him. And He prayed more earnestly, being in an agony, and His sweat
was like great drops of blood falling down to the ground (Luke 22:4144).

I. Messiah Seen in the Garden in the Psalms

We must not fall into the habit of thinking that the four gospels are the only passages in
the Book which tell us about the garden scene. There are several clues which show us that the
great, excruciating agony which was suffered in the garden is also described in some of the
Psalms of the Savior. There are several ways of finding this material in the Psalms.

A. Key Quotations
It is the New Testament use of quotations which gives us the first device to unlock the
Messianic Psalms of the garden. Peters use of Psalm 16 in his first great sermon in Acts 2
turns the key in this lock to reveal the depths of revelation hidden in Psalm 16.
It is significant that Peter turned to three great Old Testament prophetic passages in his
first sermon. Somehow the attention of the church has come largely to be focused upon his
quotation from Joel 2:2332 which introduces his sermon. Peters return in the conclusion of
his sermon to the passage in Joel indicates that his primary reason in quoting Joel is to turn
this nation to the resurrected Messiah. Then Peter said to them: Repent and let everyone
of you be baptized in the name of Yeshua HaMeshiach for the remission of sins and you
will receive the gift of the Holy Spirit. For the promise is to you and to your children,
and to all who are afar off, as many as the Lord our God will call Acts 2:3839).
However, the real heart of Peters sermon concentrates upon the resurrection of the
Messiah. It is this crucial message which Israel must hear and understand in order to believe
and be saved. Therefore he turned to a second source in Acts 2:2531 for a careful
consideration of Psalm 16. He demonstrated that Psalm 16 is a Psalm which concerns the
death, burial and resurrection of the Messiah and His confidence that He would not be left in
sheol. He, by the grace of the Father, would be resurrected from the dead. He quotes David,
interpreting his words in this way. Him you have crucified, and put to death, Whom
God raised up, having loosed the pains of death because it was not possible that He
should be held by it. The reason is that David said concerning Him: I foresaw the
Eternal Lord always before My face, for He is at My right hand in order that I might
not be moved. Because of this My heart rejoices and my tongue is glad. Furthermore,
my flesh also will rest in hope, because You will not leave my soul in hell, neither will
You allow Your Holy One to see corruption. You will make known to Me the ways of life.
You will fill me with gladness in Your presence (Acts 2:2328).

It will be interesting to see the perspective from which these words of Psalm 16 are
spoken by Yeshua, the Messiah, at a later time in our study. At the present it is sufficient to
observe that Peters use of Psalm 16 in his sermon definitely points to the fact that these are
the words of the Messiah and that these words were spoken before His death. This may be
easily seen in the following words: Because of this My heart rejoices and My tongue is
glad. Furthermore, My flesh also will rest in hope because You will not leave My soul in
hell, neither will You allow Your Holy One to see corruption (Acts 2:26, 27).
Peter counters the argument that these words only refer to David himself, explaining that
David still is dead and that his tomb is nearby.
Men and brethren, allow me freely to speak to you of the patriarch David. He is
both dead and buried and his tomb is with is to this day. Therefore, being a prophet and
knowing that God had sworn with an oath to him that of the fruit of his body, according
to the flesh, He would raise up the Messiah to sit on his throne. He, seeing this
beforehand, spoke about the resurrection of the Messiah, that His soul was not left in
hell, neither did His flesh see corruption. (Acts 2:2931).
The third source which Peter uses in his Pentecost sermon is Psalm 110:1. This he utilized
to demonstrate that Messiahs expectation of resurrection and ascension to the Father (Psalm
16:811) was entirely fulfilled. He quotes from Psalm 110:1 to demonstrate that the
resurrected Messiah now is seated at the right hand of the Father waiting until His enemies
will be made His footstool (Acts 2:3235). God has raised up this Yeshua, of which all of
us are witnesses. Therefore He, being exalted to the right hand of God and having
received from the Father the promise of the Holy Spirit, has poured out this [that which
happened at Pentecost] which you now see and hear. For David did not ascend into the
heavens, but he himself says: The Eternal Lord said to my Lord, Sit at My right hand
until I make Your enemies Your footstool.
In addition to the use of these Psalm materials by Peter in Acts 2, there is another New
Testament passage which helps to open the doorway to the discovery of the garden in the
Psalms. That passage is the great doorway to the Psalms, Hebrews One.
We have observed that there is a definite progression in the steps of the life of Messiah
which is found in the series of quotations in Hebrews one. In Hebrews 1:59 the writer of
Hebrews traces the life of the Messiah all the way from the decree to the beginning of His
earthly ministry by means of quotations from the Psalms. At verse 10 the writer of Hebrews
One leaves the Psalm which he has quoted in speaking of the earthly ministry of Messiah. He
now turns to quote from Psalm 102, a Psalm which demonstrates that Yeshua would turn
from His earthly ministry as King and would go to His death. While the cross is not
mentioned by name, it is apparent that it is a crucial subject in the Psalm, for the death of the
Savior certainly is involved.
It will be seen shortly that Psalm 102 contains the words of the Messiah as He faced
discouragement in His earthly ministry. The Psalm also contains the response from the Father
in which He explains to the Messiah why He must die before receiving His kingdom. Perhaps
the words in Psalm 102 which best help us to identify the time of the Psalm are found in
verses 2324a. These verses immediately precede the statement which is quoted by the writer
of Hebrews. Verses 23 and 24a contain the words of Messiah the Lord as He faces death. He
says: He weakened My strength in the way: He shortened My days. I said, Oh my God,
take Me not away in the midst of My days It is in direct response to these words of the
Messiah in His humanity that the Father speaks in verses 24b26. These words clearly are
identified by the writer of Hebrews as the Fathers words to the Son. Your years are
throughout all generations. Of old You have laid the foundation of the earth and the
heavens are the work of Your hands. They will perish, but You will endure. Yes, all of

them will wax old like a garment, as a clothing You will change them, and they will be
changed (Psalm 102:2526 and Hebrews 1:1011).
The tenor of the words found in verses 23 and 24 and the identification of the quotation
found in Hebrews 1:1011 show us that this is a Psalm to which we should come to discover
more about the garden scene and much more about the conversation which took place
between two members of the Godhead at that time.

B. Key Words
Another way that we can find the garden in the Psalms is to observe certain key words
which are used in these identified Psalms of the Savior. For example, in Psalm 16 there is a
mention of the Saviors acceptance of His cup and of His lot (Psalm 16:5). He says there:
Oh Eternal Lord, You are the portion of My inheritance and my cup. You will maintain
My lot. The lines fall upon Me in pleasant places. Yes, I have a good inheritance. There
is a statement concerning the fact that the Lord has given Him counsel and that He has
received instructions from His inner being in the night seasons (Psalm 16:7). There Messiah
says: I will bless the Eternal Lord Who has given Me counsel. My innermost being also
has instructed Me in the night seasons. Both of these items are crucial. The garden scene
clearly was a time when the human nature did receive instruction. It is to this period of His
life that the writer of Hebrews is referring when he says of the Messiah, Who in the days of
His flesh, when He had offered up prayers and supplications with strong crying and
tears unto Him that was able to save Him from death, and was heard because of His
godly reverence, even though He was Son [as to His essence], yet He learned obedience
by the things which He suffered. (Hebrews 5:78).
It is quite likely that the term in the night seasons in Psalm 16:7 has reference to more
than one season of prayer. Because we are unable to distinguish these separate seasons of
prayer in the prophetic mode, they will be considered as a group without any attempt to
distinguish the separate seasons to which the Messiah may have made reference.

C. Key Ideas and Situations

A third technique which may be used in finding the garden scene in the Psalms is the
careful scrutiny of key ideas and situations. It will be observed by the thoughtful student of
the Psalms that many times the words of the Psalms parallel exact life situations of the
Messiah. On some occasions, a student of the New Testament will also discover that there are
direct quotations from these Psalms. In these cases there can be no question but that the
Psalm is indeed a Psalm of the Savior.
There are other cases where the material is so obviously parallel that the reader is deeply
intrigued and caused to wonder if it is not in its highest sense a Psalm of the Savior. Here,
obviously, the New Testament student must move with care. There is no place for extreme
dogmatism here. It may be that we are justified in saying that the manner in which the New
Testament quotations select specific portions of Messianic Psalms and identify these as
Messianic also gives us cause for searching in other Psalms which are not so identified.
Undoubtedly in some cases we shall never know short of heaven whether the Psalm was so to
be understood or not. In the next section I will make a number of suggestions concerning
Psalms that may well be Messianic Psalms but are not so identified by the New Testament.
The reader will be left to his judgment in settling the matter.
There are many Psalms which grow out of the agonizing life situations of David and of
the other Old Testament saints. It is the authors opinion that many of the Psalms in their
highest level of relevance are speaking directly the words of Yeshua during His life on earth.

II. The Actual Garden Scene

In the extensive section preceding, we have explored a number of Psalms which contain
background which helps us to understand the actual garden scene. It is a scene which is easily
misunderstood. The revelation concerning it in the book of Psalms is easily overlooked. What
actually happened in the garden? Did Messiah begin to bear the sin of the human race there,
as some have taught? This question must be settled before going on.

A. Understanding the Messiahs Agony in the Garden

Psalm 89 has been set forth as a Psalm which develops the truth of the Davidic Covenant
promises to David. We have seen that there are elements in the Psalm to which the writer of
Hebrews alludes in Hebrews 1:5. The entire first half of Psalm 89, (verses 137), is a thought
provoking exposition of the promises to David that his son would sit upon the throne of
David forever. The promise of God in the covenant which God made with David ultimately is
fulfilled in Davids greater Son, Yeshua HaMeshiach. It will be noticed, however, that the
tenor of the original covenant is colored by the fact that the Davidic king who is considering
it is applying its promises to himself and to all of Davids children. Here is the way that
Davids covenant is reported and is interpreted in Psalm 89.
He will cry unto Me, You are my Father, my God, and the rock of My salvation.
Also I will make Him my firstborn, higher than the kings of the earth. My mercy will I
keep for Him forevermore, and My covenant will stand fast with Him. His seed also will
I make to endure forever and His throne as the days of heaven. If His children forsake
My law and walk not in My judgments, if they break My statutes, and keep not My
commandments, then will I visit their transgressions with the rod, and their iniquity
with stripes. Nevertheless My loving kindness will I not utterly take from him, nor allow
My faithfulness to fail. My covenant will I not break, nor alter the thing which has gone
out of My lips. Once have I sworn by My holiness that I will not lie unto David. His seed
will endure forever, and his throne as the sun before me. It will be established forever as
the moon and as a faithful witness in heaven. Selah.(Psalm 89:2637.)
That this promise of sonship which was given to David has its ultimate fulfillment in
Yeshua HaMeshiach is made clear by the statement in Hebrews 1:5; Unto which of the
angels said He at any time, You are My Son, this day I become Your Father? And again,
I will be to Him a father, and He will be to Me a Son? The writer of the book of
Hebrews clearly identifies these words as spoken by the Father. He also clearly identifies
them as words spoken to that greater Son of David, the Lord Yeshua. It is reasonable,
therefore, to expect that the human offspring of David Who had been promised an eternal
throne should find it difficult to accept the failure of His earthly kingdom program The bitter
disappointment in the humanity of the Messiah Yeshua at this failure is clearly expressed in
Psalm 89:3851. In these verses you may trace seven steps in His failure to become the king
as promised. He sets forth seven reasons for the collapse of His ministry which would have
led Him to the throne. In each case, He identifies the Father as the One who had prevented
Him from coming to the throne. These steps will now be set forth in outline form.

MESSIAHS FAILURE TO BECOME KING (PSALM 89)

1. The Fathers casting off of the Anointed One: But You have cast off and You have
abhorred; You have been furious with Your Anointed (v. 38).
2. The Fathers profanation of the covenant and the crown: You have renounced the covenant
of Your Servant. You have profaned His crown to the ground (v. 39).
3. The Fathers ruining of His defenses: You have broken down all His hedges. You have
brought His strongholds to ruin. All who pass by the way plunder Him. He is a reproach
to His neighbors(v. 4041).

4. The Fathers exaltation of His enemies: You have lifted up the right hand of His
adversaries. You have caused all of His enemies to rejoice. You also have turned back
the edge of His sword and You have not supported Him in the battle (vvs. 4243).
5. The Fathers humiliation of His glory and honor (v. 44). You have made His glory to cease
and You have cast His throne down to the ground.
6. The Fathers shortening of His life: You have shortened the days of His youth. (v. 45).
7. The Fathers covering of Him with shame: You have covered Him with shame. (v. 45b).
Observe that Messiah refers to Himself as Your Anointed One in verses 38 and 51. In
the Hebrew text, this is your Messiah. In this passage the Messiah also refers to Himself
as your Servant (v. 39). Isaiah 42 clearly speaks of the Messiah in this fashion and shows
that He had been given by the Father a commission of ministering to Israel and to all the
world. I therefore feel that there is good reason for identifying Psalm 89 with the garden
scene and for studying it as an illustration of Messiahs emotional agony in the garden. He
exhibits serious concern in the failure of the Davidic Covenant. He gives clear evidence that
it is a trial to Him to see His adversary being given the advantage over Him. He expresses a
concern that is common with all humanity in recognizing that His days are being shortened
and that He will soon die (Psalm 89:4547). He manifests an anguish that is caused by the
reproach of the nation of Israel in their treatment of Him (vs. 5051).
The garden scene is incomprehensible unless the reader of the gospels bears in mind the
indisputable fact that Messiah is suffering in His humanity in the garden. This One, Who is a
High Priest after the order of Melchizedek, suffered in His humanity. The writer of Hebrews
says concerning Him, Who in the days of His flesh, when He had offered up prayers and
supplications with strong crying and tears unto the One Who was able to save Him from
death, and was heard in that He feared. Though He were Son [as to His essence], yet
learned He obedience in the things which He suffered (Hebrews 5:78).
It is the area of Messiahs human soul that He agonized in the garden. Then said He
unto them, My soul is exceeding sorrowful, even unto death: tarry here, and watch with
Me. It is in His humanity that He prayed. And He went a little farther and fell on His
face and prayed saying, Oh my Father, if it be possible, let this cup pass from me.
Nevertheless not as I will, but as You will (Matthew 26:39). Precisely this same emphasis
on His humanity is observable in the Psalm which deals with the garden scene.

B. Messiahs Agony in the Garden

For some it will be extremely difficult to see how the omniscient Messiah in His
Godhood ever could have suffered in His human consciousness in the garden as it is pointed
out in the Psalms. The only way to avoid the problem is to maintain the careful balance that
may be observed in Mark 13 and 14. Mark 13 is the Olivet discourse in which the disciples
questions concerning the future are answered fully in the omniscience of the God-Man. He
interprets Old Testament prophecy precisely and tells them all that must come to pass, saying,
Take heed: behold, I have previously told you all things.
At the same time there is an expression of His humanity in the parable of the fig tree. He
says, But of that day and that hour knows no man, no, not the angels which are in
heaven, neither the Son, but the Father (Mark 13:32). The only logical explanation for
this statement is that within Messiahs human consciousness there was an area of limited
knowledge. This requires that we must recognize that there is no homogenization of the
human and divine natures of the Messiah. He has the divine nature in all of its perfections
without any intermixing of the human nature. At the same time He has a perfect human
nature, yet without sin. We must therefore, maintain that there was no osmosis or transference
of knowledge between the two natures except with the deliberate intent of the Divine Nature.

Likewise in Mark 14 Yeshua turns the rebuke of the disciples at the house of Simon the
leper and speaks from His omniscience concerning His coming death (Mark 14:79). Later,
on the first day of unleavened bread He sent two disciples to the city. He told them from the
omniscience possessed only by His divine nature precisely what they would find there. They
would meet a man bearing a pitcher of water. He would provide for them the upper room
prepared for the Passover (Mark 14:1216). He spoke out of His omniscience concerning
Judas as they are eating that supper (Mark 14:1721.)
After they had sung an hymn, they went out towards the Mount of Olives. He spoke to
them of the scattering of the flock, of His resurrection after His death and of Peters denial of
Him three times before the crowing of the cock (Mark 14:2631). This can only be an
expression of the omniscience of the divine nature.
On the other hand, Mark 14:3242 clearly shows The Messiahs humanity. Here He spoke
from His human nature. This is seen in that He is sore amazed and very heavy, His soul
was exceeding sorrowful unto death. Out of His humanity He said, Abba, Father, all
things are possible unto You (Mark 14:36). Out of His humanity He said, Nevertheless,
not what I will, but what You will (v. 36). There can be no possibility of diverse wills
within the Godhead. This can only be the human nature of Yeshua HaMeshiach as it is being
brought into alignment with the will of the triune God.
One of the areas of prayer in the garden appears to have been an appeal for understanding
concerning the circumstances that were surrounding Him. This will be seen more clearly in
two crucial Psalms which are clearly identified as Messianic Psalms. These are Psalm 16 and
Psalm 102. It also seems to be indicated in two Psalms which are not so identified but are
nevertheless filled with Messianic concepts. Psalm 13 is one of these apparent Messianic
Psalms in which one longs for understanding concerning His circumstances. Psalm 13 seems
to indicate that Messiah in His humanity feels forgotten (vvs. 12). How long, O Eternal
Lord? Will You forget me forever? How long will You hide Your face from Me? How
long will I take counsel in My soul, with sorrow in My heart daily? How long will My
enemy be exalted over Me? He requests an audience with the Father concerning the trials
that are upon His soul (vvs. 34). Consider, Oh Eternal Lord My God, and hear Me.
Give light to My eyes lest I should sleep the sleep of death, lest My enemy should say: I
have prevailed over Him, lest those who are troubling Me should rejoice when I am
moved.
If Psalm 13 actually foreshadows the mental agony of the God Man in His humanity
during His rejection, then Messiah expresses His faith as a man in the Father concerning the
outcome of His trial (56). But I trust in Your mercy. My heart will rejoice in Your
salvation. I will sing to the Eternal Lord because He has dealt bountifully with Me.
Psalm 39 also falls into this category and seems almost certain to be a Psalm of the
Messiah. Its time might possibly be pre-garden, but it fits perfectly as a Psalm which relates
to His anguish in the garden just before He was taken by the soldiers of the High Priest. It is a
Psalm which is filled with illusions to other great Messianic passages. In the Psalm Messiah
appears to speak of the delay which He made before He inquired concerning the pressures
which were upon Him.
I said: I will guard My ways lest I should sin with My tongue. I will restrain My
mouth with a muzzle while the wicked ones are before Me. I was dumb with silence. I
held My peace without anything good and My pain became more acute. My heart was
hot within Me. While I was thinking, the fire began to burn. Then I spoke with My
tongue (Psalm 39:13).
The actual desire of His human nature expressed in the Psalm is that He might know His
end. Oh Eternal Lord, cause Me to understand My end and how long I will live. Please
let Me know how transient My life is (Psa. 39:4). He realizes that His days are but a

handbreadth and that He is facing death. He inquires of the Father, And now Lord, what do
I wait for? (Psa. 39:7). There is a request that the stroke of the Lord might be removed
away from Him, that He might be spared before He goes to death and be recovered no more
(vvs. 10 and 13). Remove Your stroke from Me. I am consumed by the blow of Your
hand. Turn Your gaze away from Me so that I may regain My strength before I go
away and am no more (Psa. 39:10, 13). The parallel with Isaiah 53:510 is very striking. It
is a Psalm in which Messiah cried for the understanding which the human nature needed
concerning the things which would come upon Him.
One the clearest passages for observing Messiahs agony in the garden is found in Psalm
102. This amazing Psalm unquestionably is identified by the New Testament as a Psalm of
the Savior by the language of the writer of the Book of Hebrews. He says: But of the Son
He [the Father] says: You, Lord, in the beginning laid the foundation of the earth and
the heavens are the works of Your hands. They will perish, but You remain. They will all
grow old like a garment. Like an outer cloak You will fold them up and they will be
changed. But You are the same and Your years will not fail (Hebrews 1:1011).
Notice that the Divine Author, the Holy Spirit, leads the author of Hebrews to add the
word, Lord in verse 10. It is obvious in the Psalm that the Lord in glory is addressing the
Incarnate One, yet it also is obvious that the Father without question indicates that the
Messiah, Whom He addresses, was the Creator and that it is He Who yet will change the
heavens and earth still in the future. These are the activities of the Eternal Lord and by the
addition of the word Lord to the quotation from this Psalm the Holy Spirit clearly endorses
our understanding of the fact that the Psalm is addressed to a member of the Godhead. We
may trace fully in the Psalm the amazing conversation between the Son and the Father. It is
one of those amazing Psalms which enables the reader to move behind the gospels and to fill
in the details which were not known to the gospel writers. Indeed it appears that these things
were never heard by them. And yet the Psalm enables the reader who reads in the light of
Hebrews One to hear the groaning words spoken by the Son in His agonizing time in the
garden of Gethsemane. And even more, the reader actually is given the opportunity of
hearing, through the responses to Messiahs groanings the very words which were spoken to
the God-Man assuring Him that He, the Unique Being Who is both God and Man, would be
raised from the dead to continue the work of His Godhood on into the future.
The problem facing the Messiah which is found in Psalm 102 is the problem of the
rejection of the Messiah. This is clear in verses 111. It is He Who is the One Who is
overwhelmed, Who pours out His complaint before the Eternal Lord. Hear My prayer,
Oh Eternal Lord, and let My cry come to You. (Psa. 102:1). He prays in trouble. Do not
hide Your face from Me in the day of My trouble. Incline Your ear to Me. In this day
when I am calling, swiftly answer Me (Psa. 102:2). He cries with His days consumed like
smoke and His bones burned as if they were in a fireplace (v. 3). He has forgotten to eat His
bread (v. 4), and now is deserted by everyone so that He is alone like a very lonely bird (v. 6).
He is surrounded by His enemies who reproach Him continually and have sworn to avenge
themselves on Him (v. 8). In this context it is exceedingly interesting to see that He had
identified His Father as the cause of His problem. Because of Your indignation and Your
wrath: for You have lifted Me up, and You have cast me down (v. 10). It is the Messiah
Who is speaking, and He speaks out of the agony of His being abandoned by many who had
been His disciples. That is so well described in John 6. He had been left alone after he had
begun to teach the difficult things concerning Himself. As His ministry had continued, more
and more it had declined and the hatred of his enemies had grown. From that time many of
His disciples had gone back, and walked no more with Him. Then Yeshua said to the
twelve, will you also go away? (John 6:6667).

It is perfectly proper to say that the Father had brought to pass all of the trials that were
upon the Savior. This truth so clearly is taught in Acts 4:2728 by the praying church. All that
was done to Yeshua and would be done to Him was done for to do whatsoever Your
hand and Your counsel determined before to be done.
But why was the Yeshua HaMeshiach suffering these things at the hand of the Father?
Psalm 102, in particular, clearly explains to us the answer to this perplexing question. The
Father had excellent reasons for bringing these things upon His Messiah. Verses 1222
explain the reasons. The crown could not come to the King at that time. The Father explains
to the Son that the promises concerning Israels future must take second place to another
ministry which the Messiah must perform first. The fact that He must die is clearly implied
several times in Psalm 102. Earlier in the Psalm the Father alludes to Messiahs death and His
resurrection when He tells the Son that He will arise from the dead and have mercy upon
Zion, will bring grace unto Zion, for the appointed time for that event now has come (Psalm
102:1217).
This statement, given in response to the plaintive cries of the Messiah which are found in
verses 111, not only addresses the One Who was soon to die as Eternal Lord, but assures
Him that His rejection and the physical ending of His human life will not be the end of His
human life at all. The Father says to Him: You will arise! (Psalm 102:13). But You,
Eternal Lord, will endure forever and the remembrance of Your name will endure to all
generations. You will arise and will have mercy on Zion, for the time to bring grace to
her, yes, the appointed time, has arrived. For Your servants will take pleasure in her
stones and will show favor to her dust. Yes, the nations will hear the name of the Eternal
Lord and all of the kings of the earth will fear Your glory (Psa. 102:1215).
The assurance of the human nature of the Messiah that He would be raised from the dead
is one of the subjects of Psalm 16. It also is found in Psalm 30, a Psalm which focuses upon
the moment of the resurrection of the Messiah. This Psalm will be considered later. Psalm
102 strongly states the fact that Messiah would be raised from the dead. The response from
the Father which assures this fact follows a second agonizing plea which arises from
Messiahs human nature. He weakened My strength in the way; He shortened My days. I
said: Oh My God, do not take Me away in the midst of My days! [And the response
comes back to Him from the Father Who addresses Him in His deity]. Your years are
throughout all generations. Of old You laid the foundation of the earth . They will
perish, but You will endure. Yes, they all will grow old like a garment. Like an outer
garment You will change them and they will be changed. But You are the same, and
Your years have no end (Psa. 102:2327).
The Father clearly reassures the Messiah that, in spite of Messiahs coming death, the
kingdom will be established by Him in days to come. This kingdom is a kingdom which
pertains to the stones and the dust of old Jerusalem (Psalm 102:13, 16, 2122). God gives the
Son a promise which anticipates the day when the heathen will reverence the name of the
Eternal Lord and the Messiah Himself would build up old Zion, appearing personally in all of
His resplendent glory (Psa. 102:1417). Compare Zechariah 6:1213.
That this is the correct interpretation of Psalm 102 is further supported by material in the
Psalm. In Psalm 102:18 the Father makes it clear that the Psalm was not altogether designed
by the Divine Author as a Psalm to be fully meaningful to Old Testament believers. He says:
This is written for the generation to come. A people which will be created will continue
to praise the Eternal Lord. It is a Psalm which ultimately would be understood by the
church, the people which shall be created. [Compare Ephesians 2:10]. It was not a Psalm
which could be understood by the generation in which it was written, for this is written for
the generation to come (Psalm 102:18). It should be recognized that in Ephesians 3:45
Paul refers to this fact that there were things hidden from the Old Testament believer which

we now can understand. He says: You may understand my knowledge in the mystery
of the Messiah, which in other ages was not made known to the sons of men as it now
has been revealed by the Spirit to His holy apostles and prophets (Ephesians 3:45).
That the keynote of Psalm 102 is the ministry of salvation which the Savior would have is
very clear in the explanation that the Father gives to the Son in the Psalm. You may discern
that verses 1222 are spoken by the Father to Yeshua before His death. These are words
spoken in response to the Sons plaint found in verses 111. The Son further responds in
verses 2324. His appeal in these verses is that He should not be taken away in the midst of
His days. The New Testament clearly confirms that the words which follow verses 23 and 24
are indeed the words of response from God to the Messiah.

OUTLINE OF PSALM 102

THE GOD-MAN IN GARDEN AGONY
I. The Son Groans Over His Fruitless Labor 117 (cf. Isaiah 49:14)
A. His Ineffective Ministry Bemoaned 14
1. Plea for Consideration of His Complaint 12
2. Nature of His Complaint 37
3. Cause of His Complaint 811
a. His enemies 8 (Those of Israel seeking His death)
b. His God 911
(His ministry of regathering Israel was unsuccessful due to the plan of God which required the
cross to be first.) Cf. Psa. 30:57; 69:7; Isaiah 49:58.
B. His Eventual Success Assured 1217 (cf. Isaiah 49:8)
1. His Reign to be Eternal 12
2. His Reign to Restore Zion 1314
3. His Reign to Encompass World 15
4. His Reign to Relieve the Destitute Nation 1617
II. The Son Groans Facing Death For Us 1328
A. The Reason For The Delay of The Kingdom 1822 (cf. Isa.49:6, 52:1315)
1. The Fathers Revelation to the new Creation 18
2. The Fathers Concern for Needy Ones 1920
a. His concern expressed 19
b. His concern for the waiting prisoners 20a
c. His concern for those yet to die 20b (cf. Hebrews 9:27)
3. The Fathers Concern for full Testimony in Future 2122
a. The testimonyHis name the Eternal Lord 21a
b. The place of the testimonyZion 21b
c. The peoples of the testimony 22 (cf. Isa. 55:13; Mic. 4:12)
B. His Heaviness As He Faces Death As A Man 2324 (cf. Luke 22:4145; Matt. 26)
1. Concern Over Shortness of His Life 23 (cf. Psa. 30:39)
2. Plea for Delay of Death 24a (cf. Matt. 26:39; Psa. 16:57)
C. The Comfort of Certain Resurrection 24b28 (cf. Psa. 16:811)
1. The Eternity of His Years 24b
2. His Eternity Beyond His own Created Works 25
3. His Supervision of Creation in Future 26
4. His Unchanging Eternity Forever 27 (cf. Hebrews 13:3)
5. His Future work of Establishing Israel 28 (cf. Isa. 49:7ff)
Having faced the tremendous discouragement that came to His human nature with His
inability to restore and regather Israel, Messiah now is commissioned to the greater and more
imminently pressing work of providing salvation to the ends of the earth! (Isaiah 49:6).
This transition and the fact that the spotless Son of God must now become the sin bearing

substitute for the whole world is the essence of the agony which is seen here. He is,
nonetheless assured that the work which He began in restoring Israel also will be completed
in due season. He is assured concerning His resurrection from the dead (Psalm 102:1217).
This assurance is reflected in Psalm 16 where, on the basis of counsel given in the night
seasons (Psalm 102:7), He exults in the fact that He is to be raised from the dead. His body
will not see corruption. His soul and spirit will be raised from Sheol. He will ascend after
resurrection into the Fathers presence.
The key which unlocks Psalm 102 is the observation of the fact that the Psalm is a
conversation between God the Father and God the Son. The key is found in the way that the
Spirit-borne writer of Hebrews uses the Psalm in Hebrews 1:1012. Already the writer has
introduced a series of quotations which he identifies as containing words spoken by the
Father to the Son. Then he quotes from Psalm 102. But to the Son He says: You, Lord,
in the beginning laid the foundation of the earth and the heavens are the work of Your
hands. They will perish but You will remain, and they all will grow old like a garment.
Like an outer garment You will fold them up and they will be changed. But You will be
the same and Your years will not fail (Psalm 102:2527).
There he specifically reveals that the material that he is quoting was spoken by the Father
to the Messiah. That this quotation follows an emotional cry concerning the time of Messiahs
coming death in the midst of His days requires the setting to be in or shortly before the
Garden of Gethsemane. The Father, in explaining to Messiahs human nature, actually
already has given three reasons for the delay of the earthly Kingdom and for the
establishment of the cross at that time. For He [the Father] looked down from the height
of His sanctuary; from heaven the Eternal Lord looked upon the earth:
1. to hear the groaning of the prisoner
2. to release those yet appointed to death
3. to give a proper exposition of the name of the Eternal Lord in Zion and His praise
in Jerusalem when the peoples and the kingdoms will be gathered together to serve the
Eternal Lord (Psalm 102:1922).
Surely the needy ones, the groaning prisoners, for whom Messiah will go to death are
Israel (Psalm 102:20a). This is a theme which also is found in Isaiah 42:7. I, the Eternal
Lord, have called You [the Messiah] in righteousness and I will hold Your hand. I will
keep You and I will give You to be a covenant for the people, as a light to the Gentiles, to
bring out prisoners from the prison who sit in darkness out of the prison house.
The promise also is found in Isaiah 49:89. In the immediate preceding context Messiah
has explained to the Gentiles the fact that He has not been able to regather the nation of Israel
as He originally had been commissioned. He then explains His recommission to become
a light to the Gentiles that You should be My salvation to the ends of the earth (Isaiah
49:6). But He carefully explains that which the amillennialist does not understand. In spite of
Israels refusal to be gathered by the Messiah, the Father spoke these reassuring words
concerning Messiahs yet future ministry on behalf of Israel. In that context He speaks of the
release of the prisoners, who in the obvious context, must be the nation of Israel in their exile.
In Isaiah 49:8 He says: In an acceptable time I will hear You [note the amillennial
influence which discolors the obvious meaning of the verb and makes it a past tense in all
translations that I know of] and in the day of salvation I will help You [Messiah]. I will
preserve You and will give You to be a covenant for the people [the nation of Israel], to
restore the land [Again note amillennial avoidance of the obvious in the context. The
Hebrew word eretz means either land or earth, depending upon context. And the
following context clearly promises a future return of the nation to their promised land.] to
cause them [the nation of Israel] to inherit the desolate heritages, that You [Messiah] may

say to the prisoners, Go forth!, to those who are in darkness, Show yourselves!
(Isaiah 49:69).
This theme of the release of the prisoners which is found here in Psalm 102:20a also is
found in Zechariah 9:11. In a prophetic setting which precedes the rejection of the Messiah
(Zechariah 11), Messiah prophetically is seen as King, riding into Jerusalem on the colt.
Rejoice greatly, Oh daughter of Zion! Shout, Oh daughter of Jerusalem! Look! Your
King will be coming to you. He will be just and having salvation, lowly and riding on a
donkey, a colt, the foal of a donkey (Zechariah 9:9). In this context of the so called
triumphal entry in this clearly identifiable approach of the King, there is the strange
announcement that it would be by the blood of Your covenant that God would set
your prisoners free from the waterless pit (Zechariah 9:11). In the context it is only
logical to refer these prisoners to the nation of Israel. The very next verse contains
hatikvah, the hope, the word which has become the title of the nation of Israels national
anthem. Return to the stronghold, you prisoners of hope. Even today I declare that I
will restore double to you (Zechariah 9:12).
There appear to be two possible interpretations of the pit in Zechariah 9:11 in which these
prisoners are kept. It may refer to the nation of Israels long extended exile among the nations
which will be ended when hagalut, the exile, returns to the land when the King actually
takes His throne and rules. On the other hand, particularly in Psalm 102:20a, the reference
may be to that place in the pit of Sheol which the Messiah called Abrahams bosom in
Luke 16:1931. The reason for presenting this view is that the Old Testament teaches that the
righteous dead went down to Sheol or Hell rather than up to heaven. Jacob states that this was
his destiny at death in Genesis 37:35. The Messiah before death said to the believing thief on
the cross, Today you will be with me in Paradise (Luke 23:43). And Psalm 30 appears to
teach precisely that which is supported by the New Testament, that at the Messiahs
resurrection from the dead, He personally took these Old Testament saints into third heaven.
Compare 2 Corinthians 12:24 where Paul specifically says that Paradise now is up in the
third heaven. For these reasons I conclude that the first reason for the delay of the kingdom
and the establishment of the cross was the need of the Old Testament believers to have a sin
offering which would take away their sin. And that is precisely the implication of Pauls
words in Romans 3:24c25.
Meshiach Yeshua, Whom God has set forth as a propitiation through His blood
through faith, to demonstrate His righteousness because in His forbearance God had
passed over the sins that previously had been committed.
The second reason which the Eternal Lord gives for the delay of the kingdom by the cross
is that He might release those who yet are appointed unto death (Psalm 102:20b).
Now the prophet is directed to look far toward the future to find the second reason for the
delay of the kingdom by the cross. In His death upon the cross, the Messiah would also
minister to those who yet would live and would face the judgment for their sins which would
come after death. Surely the writer of the Book of Hebrews was thinking of this very phrase
when he penned the words, But now, at the completion of the ages, He [Messiah] has
appeared to put away sin by the sacrifice of Himself. And in as much as it is appointed
for men once and for all to die, but after this the judgment, even so also the Messiah was
offered once for all in order to bear the sins of the many (Hebrews 9:2627).
The Apostle Paul demonstrates that the death which Messiah died not only was designed
to minister to the sins of the past, the sins of the Old Testament saints, but also to minister to
those who live in the present. He says that in the death of the Messiah there was a
demonstration of His [Gods] righteousness in the present time, that He [God] might be
[i.e., might remain] righteous even while declaring righteous the one who [approaches]

on the basis of faith in Yeshua (Romans 3:26). Unquestionably then, God in Psalm
102:20b gave to the Messiah as the second reason for the delay of the kingdom by the cross
the necessity of Messiah ministering to the needs of those who have lived, those who
presently do live and those who yet will live in this age following the cross (Psalm 102:20b).
The third reason given by the Father to the Messiah for the delay of His earthly kingdom
by the cross relates to the Eternal Lord Himself. This reason actually has two elements. It is a
concern on the part of God that the great covenant keeping name of redemption, the Eternal
Lord, would not be understood in its great depths of meaning if the King took His kingdom
and began His rule when the peoples will be gathered together and the kingdoms to
serve the Eternal Lord before the greatest work of redemption had been achieved by the
Messiah. A study of Exodus 6:18 will demonstrate that this great name, the Eternal Lord, is
uniquely related to the work of deliverance and redemption. This name which I translate as
Eternal Lord is the great name of the Lord in the Old Testament which relates to His
covenant-keeping redeeming work. His work of redemption is clearly unfolded in Exodus.
Then the Eternal Lord said to Moses, Now you will see what I am going to do to
Pharaoh. For with a strong hand he will let them go, and with a strong hand he will
drive them out of his land. And God spoke to Moses and said to him, I am the Eternal
Lord. I appeared to Abraham, to Isaac and to Jacob as God Almighty, but by My name
Eternal Lord I was not known to them. Also I have established My covenant with them
to give them the land of Canaan, the land of their pilgrimage, in which they were
strangers. Furthermore I also have heard the groaning of the children of Israel whom
the Egyptians keep in bondage, and I have remembered My covenant. Therefore say to
the children of Israel: I am the Eternal Lord; I will bring you out from under the
burdens of the Egyptians. I will rescue you from their bondage and I will redeem you
with an outstretched arm and with great judgments. I will take you as My people and I
will be your God. Then you will know that I am the Eternal Lord your God Who is
bringing you out from under the burdens of the Egyptians. And I will bring you into the
land which I swore to give to Abraham, Isaac and Jacob; and I will give it to you as an
heritage. I am the Eternal Lord. (Exodus 6:111).
There the Lord makes it clear to Moses that He will redeem His people from Egypt. He
then tells them repeatedly, My name is the Eternal Lord. And repeatedly the name is
associated with redemption in the Old Testament. The name could not possibly have had a
proper exposition in the kingdom age had the King not gone to the cross first.
While minor overtones of the meaning of that great name are implied by the great work of
delivering Israel out of Egypt, the major overtones of meaning would never be recognized
apart from the great work of spiritual redemption. After all, this work, according to a prophet
like Ezekiel, in Ezekiel 36, would come at the great regathering which would precede the
setting up of the earthly temple and the kingdom in Jerusalem (cf. Ezekiel 4048). Therefore
the first aspect of this third reason for the delay of the kingdom was in order that, in the
earthly kingdom, the Kings subjects would have a full understanding of the great work of the
cross, His work of redemption which was made available to the entire world upon believing.
A second aspect of this third reason for the delay of the kingdom is found in the phrase,
and His praise in Jerusalem (Psalm 102:21b). Apart from the work of redemption
which was to be accomplished according to whatsoever Your [Gods] hand and Your
counsel determined beforehand to be done (Acts 4:28), it would be impossible for the
praise which was due to the Messiah to be full of meaning. Until one learns to praise God for
the work of the Messiah which He did for us on the cross, it is utterly impossible for the
Messiah to receive that praise which is due to Him.
In summary then, we must conclude then that Psalm 102:1922 are a response by the
Father to the Son. Unquestionably these verses explain to the Messiah in His humanity

precisely why His kingdom program had not been successful and why it had been necessary
for the kingdom to be set aside at that particular time. The Father explains to the human
nature of the Son in a statement which today can only be understood by the Church (v. 18).
He explains that He had observed the earth (v. 19) and that three factors caused Him to bring
the circumstances which delayed the kingdom program. We must not at this point slip into
thinking that God made up His mind only at that particular time or that God made a decision
based upon observation. This is an example of an anthropomorphism. This is a term that
theologians use to describe a passage wherein God is seen to act as if He were a man, for the
sake of those who would read the passage.
The truth of the matter is that God was operating according to His predetermined counsel:
For to do whatsoever Your hand and Your counsel determined before to be done (Acts
4:28). The rejection of Yeshua was all according to divine plan. While the ones who crucified
Him were responsible and they by wicked hands have crucified and slain, (Acts 2:23), in
reality the Messiah was delivered by the determinate counsel and foreknowledge of
God.
Psalm 102 now moves on to the plaint of the Messiah as He is facing death in His youth.
He says, He weakened My strength in the way; He shortened My days. I said, Oh My
God, take Me not away in the midst of My days (Psalm 102:2324). This unquestionably
is a passage which is the expression of His human nature as He faced the awfulness of
physical death for our sins. He was facing the shortening of His years as He came to the point
where He would die for us. It is one of the fascinating elements of Old Testament studies to
see how God the Father responds to the human nature of the Lord Yeshua as He makes this
plaint in the garden. The final section of the Psalm is the section of consolation (Psalm
102:2528). Now the Father, according to the authority of Hebrews 1:1011, speaks to the
Son and assures Him concerning the future. Though His days are being shortened, though He
is being taken away in the midst of His days, His years will be throughout all generations
(Psalm 102:24). This One Who was kneeling by a rock (according to the concept of most
painters) was the One who had created that rock, for of old You have laid the foundation
of the earth, and the heavens are the work of Your hands (Psalm 102:25).
We are left with no room for questioning who is speaking or to whom these words are
spoken. These are the words spoken by the Father to the Son. The One Who was facing death
was the Creator in His Godhood. He Who was to die is now assured that He would be raised
from the dead. Concerning the heavens and the earth, the Father says to Him, They shall
perish, but You will endure (Psalm 102:26a). This is an explicit statement to the effect that
the Son of Man would rise from the dead.
Compounded upon this assurance of resurrection, there is now a clear statement by the
Father concerning the future ministry of the resurrected God-Man. The Father tells Him that
in the future He will be the One who will continue His creative activities and will change the
heavens and the earth. All of them will wax old like a garment; as a piece of clothing You
will change them, and they will be changed (Psalm 102:26b).
The One who is seen in Revelation 20:11 seated upon a great white throne, before whom
the heavens and the earth flee away, is the One who will speak the word and create the new
heavens and new earth. Revelation 21 describes the future work of the Lord, Yeshua, in
making a new heaven and d new earth. And I saw a new heaven and a new earth, for the
first heaven and the first earth were passed away, and there was no more sea
(Revelation 21:1). This is the One who knelt in the garden praying, Not My will, but Yours
be done.
Finally, the Father assures the Messiah concerning His unchanging future. But You are
the same and Your years will have no end (Psalm 102:27). As we have seen, the writer of
Hebrews picks up this statement concerning the One who is to have an eternal rule. He says

concerning Him, Yeshua HaMeshiach, the same yesterday and today and forever
(Hebrews 13:8). The Psalm closes with assurance that His servants will continue and the seed
of His servants will be under His rule forever (Psalm 102:28).

C. Exploring the Victory in the Garden

The consideration of the garden scene is never complete without a careful examination of
Psalm 16. Of all of the Psalms, this one most strikingly is linked with the death, burial, and
resurrection. It above all has clues which mark it as a Psalm which is spoken in the garden.
There are references to the Old Testament saints whose bodies were in the earth, and to the
excellent ones in whom is all my delight, a reference New Testament believers, I
conclude. You have said to the Eternal Lord, You are my lord. My goodness is not for
Your sake but for the holy ones who are in the earth, and for the excellent ones in whom
is all My delight (Psalm 16:3). In the Psalm, the Savior is clearly preparing to begin His
work as a priest and make an offering. He says: Their sorrows will multiply who have
turned to another [god]. Their drink-offerings of blood I will not offer, neither will I lift
up [like the elevation of a sacrifice] their names upon My lips (Psalm 16:4). He accepts
His cup. Oh Eternal Lord, [You are] the portion of My inheritance and My cup. You
will continue to maintain My lot (Psalm 16:5). He accepts the counsel of the Father and
the instruction given in the night seasons. I will bless the Eternal Lord Who has given me
counsel. Also in the night seasons my innermost being [apparently a reference to His
divine nature] has instructed Me (v.7). The Psalm is quoted and clearly identified with the
death, burial and resurrection of the Messiah, the Lord Yeshua.
There can be no doubt concerning the person of the Psalms for both Paul (Acts 13:3537)
and Peter (Acts 2:2531) testify that it is The Messiah who speaks in the Psalm. There should
be little question concerning the time during which He speaks these words, for the Savior first
prays and then speaks with assurance of His coming resurrection as a matter concerning
which He had received counsel from the Father and from His own inner nature during the
night seasons. The Psalm must be a psalm which gives further insight into the evening of
agony in Gethsemane. The burden of the Psalm is the meditations of His human nature on
His coming death, burial and resurrection and exaltation. It therefore greatly supplements the
brief New Testament account which only outlines the events as they happened to Him
historically.

OUTLINE OF PSALM 16
MESSIAH PRAYS ABOUT HIS COMING DEATH, BURIAL AND
RESURRECTION
I. Messiahs request for preservation through death (vvs. 16)
A. The nature of His request please preserve me (v. 1a)
B. The basis for His requestHis trust in the Father (v. 1b6)
1. His affirmationI do trust in you (v. 1b)
2. Its expression (vvs. 26)
a. His position as the mediator (vvs. 23)
(1) His relationship to the Lord (v.2)
(2) His relationship to mankind (v.3)
(a) To Old Testament saints then confined in the earth (3a)
(b) The excellent ones who are His delight (v.3b)
(this is a reference to that body of believers which become one with Him by being joined to
Him during this period of time. Compare John 17:2123).
b. His place as a priest (vvs. 46)
(1) His rejection of unsatisfactory ritual as a priest (v.4)
(2) Acceptance of a proper subordination (vvs. 56)

(a) His priestly inheritance (v. 5)

((1. His portion
((2. His cup
((3. His lot
(b) His delight in His inheritance (v.6)
II. Messiahs confidence in resurrection after death (vvs. 711)
A. His delight in the Fathers counsel (vvs. 78)
1. The expression of this confidence (v. 7a)
2. The basis for the confidence (v. 7b)
a. The Fathers counsel in the night season (v. 7b)
b. His own (divine) natures direction by night
3. The expression of this confidence (v. 8)
B. His joy in His expectation of preservation (vvs. 910)
1. His joyful hope for His flesh (v. 9)
2. His joyful assurance for His soul (v. 10a)
3. His joyful assurance of swift resurrection (v. 10b)
C. His confident anticipation of resurrection benefits (v. 11)
1. The path of life (11a)
2. Full joy in the Fathers presence (v. 11b)
3. Pleasures forever at the Fathers right hand (v. 11c)
This One who went to the cross and died for our sins is here portrayed as He reached the
climactic acceptance of the Fathers will for His life and His death. He has accepted the
counsel, both from the Father and from His divine nature, which gives Him perfect assurance
concerning the future. In His humanity He speaks: Therefore My heart is glad, and My
glory rejoices: My flesh also will rest in hope (Psalm 16:9). He speaks herein of the calm
acceptance of the fact that His physical body is going to die and does so with confidence of
resurrection. That confidence is expressed in the words, For You wilt not leave My soul in
hell: neither wilt You suffer Your Holy One to see corruption (v. 10). Herein He speaks
both of the return of His soul from the place where soul and spirit go and of the protection of
His physical body from corruption while He was in death. Both of these were absolutely
necessary.
He then turns with His full assurance of resurrection to look forward to the path of life
that was set before Him. You will show Me the path of life (Psalm 16:11a). At the end of
that path lay a goal for which the Lord Yeshua had longed for the years of His earthly
ministry. That goal was His return into the presence of the Father. It is the subject of His
prayer in the upper room when He asks, Father, glorify Me with the glory which I had
with You before the world was (John 17:5). Here we have explicit testimony from One
who has been in heaven that it is filled with delights and that therein is the fullness of joy.
At Your right hand there are pleasures forevermore (Psalm 16:11c).
The Messiah prays in the Upper Room discourse that we might share that glory. Father,
I will that they also, whom You have given to Me, be with Me where I am that they may
behold My glory, which You have given Me for You have loved Me before the
foundation of the world (John 17:24). We will share in those pleasures at the right hand of
the Father forevermore!

Questions for Chapter Six

1. What are the key tools which one must use if he would find the revelation concerning the
garden in the book of Psalms?
2. What clues are there that some of the Psalms which are not quoted in the New Testament
as Messianic nevertheless very probably do give the words of The Messiah?

3. Have you sensed from your studies of the Psalms thus far that we in the Church today tend
to make Yeshua so much lower than He really is?
8

8Northrup, Bernard E.: Recognizing Your Messiah in the Psalms : Finding Christ in
the Psalms. Oak Harbor, WA : Logos Research Systems, Inc., 1997

Chapter Seven:
Messiah in the Courtyard
BIBLE PORTIONS FOR STUDY: Psalm 7; 11; 35; 69:2028.
The heart-touching scene of Yeshua as He prays in the garden has stirred many down
through the centuries. In the gospel accounts there follows another story which should also
bring the human nature of Yeshua into a sharp focus in the mind of the reader. The scene of
the courtyard is a scene of somber tones. Very little is seen of the divinity of Yeshua in this
setting. Of course, His response to the chief priests makes it clear that this is the Son of God.
They had asked Him, Are You the Messiah? Tell us! (Luke 22:67). He did not answer
them directly, but nevertheless says, Hereafter shall the Son of Man sit on the right hand
of the power of God. (Luke 22:70). He adds, You say that I am (v. 70).
However, the emphasis of this section of His life which relates to His trial is strongly
upon His humanity. He is now in the hands of His adversaries who have been pursuing Him
for months.
There are many Psalms which appear to relate to the reaction of His human nature to this
long pursuit by His enemies. An examination of some of these will help us to understand the
astounding situation that comes before us in the courtyard scene. There is direct Scriptural
revelation in the Psalms concerning this courtyard so that we are able to tell what He thought
and what he prayed while He was in the courtyard. We will first of all consider a series of
Psalms which suggest the reaction of The Messiahs human nature as He faced the rising
antagonism of His adversaries in the months preceding His capture and His trial.

I. Messiahs Refusal to Flee His Enemies

There are two important passages in the New Testament which describe the reaction of
Yeshua when His disciples counseled Him to flee. John 11:716 relates His disciples fear
after the death of Lazarus when He said to them, Let us go into Judea again (John 11:7).
They were afraid to have Yeshua return to Judea because of the Jews. His response to them
convinced them that He was unswerving in His determination to go into danger. As a result,
Thomas said, Let us also go, that we may die with him (John 11:16). There is a similar
exhibition of concern on the part of the disciples in Matthew 16:2122. Yeshua had been
telling the disciples that He was going to Jerusalem and suffer many things at the hands of the
elders and chief priests and scribes, be killed and be raised again the third day. (Matthew
16:21).
Psalm 11 perfectly reflects this attitude of the disciples and the unswerving faith of
Yeshua as He faced His rising enemies. While Psalm 11 is not specifically identified as a
Messianic Psalm, it nevertheless has several elements which make it appear to be His words
in the more distant sense. The Psalm may be outlined as follows with this in mind:

OUTLINE OF PSALM 11
ENCOURAGEMENT TO WEARY FOLLOWERS
I. Messiahs Fearful Followers Rebuked (vvs. 13)
A. Their faulty faith (la)
B. Their faulty argument (1a3)
1. Its advice (1b)
2. Its warning (v. 2)
3. Its desperation (v. 3)
II. Messiahs Followers Reassured (vvs. 47)
A. The Lords sovereign presence (4ab)
B. The Lords omniscient scrutiny (4c5)
C. The Lords certain reward (vvs. 67)

1. of the wicked
2. of the upright
If this is a valid approach to the Psalm, Yeshua is seen rejecting the counsel of His
disciples to flee for His life. I put my trust in the Eternal Lord. How can you say to my
soul, flee like a bird to Your mountain? (Psalm 11:1). They warn Him that His enemies
are seeking to kill Him. For see, the wicked bend their bow. They have made ready their
arrow upon the bow string in order that they may secretly shoot at the Upright One in
heart (Psalm 11:2). They express a terrified fear that, if He be killed, it would be impossible
for the kingdom to be founded. His reassurance. If the foundations are destroyed, what
will the righteous do? (Psalm 11:3). Messiahs response is solidly based upon the Lords
sovereign presence and upon Messiahs absolute assurance that the Lord will do right. The
Eternal Lord is in His holy temple. The Eternal Lord, in heaven is His throne. His eyes
see and His eyelids try the children of men. The Eternal Lord will test the righteous but
His soul hates the wicked one and the one who loves violence. He will cause coals, fire,
brimstone and burning wind to rain upon the wicked, the portion of their cup (Psalm
11:46).
In spite of this steadfast determination to fulfill His responsibilities as the Savior, it is also
clear in the gospels that the Messiah did avoid His enemies for a long time. John 7:19
manifests His deliberate delay in Galilee. For He would not walk in Jewry because the
Jews sought to kill Him (John 7:1). The same attitude of avoidance is also seen in John
11:5357. John observes, Then from that day forth they took counsel together for to put
Him to death. Yeshua therefore walked no more openly among the Jews; but He went
from there to a country near the wilderness into a city called Ephraim, and there He
continued with his disciples (John 11:5354).

A. Messiah Withdraws from Oppressors

There is a series of Psalms which bear a remarkable resemblance to this period of trouble
in Yeshuas life and to the inner tumult in the human soul of Yeshua during the time of His
rejection and persecution. It is the series of Psalms including Psalm 52 to Psalm 59. Psalm 55
appears to have a definite mark identifying it with Yeshua. It is the statement which speaks of
a friend who had become an enemy. For it was not an enemy who taunted Me. Then I
could have borne it. Neither was it one who hates Me who has magnified himself against
Me. Then I would have hid Myself from him. But it was You, a man My equal, My
guide, and My acquaintance. We took sweet counsel together and we walked unto the
house of God in company (Psalm 55:1214).
This is precisely the attitude of the Messiah toward Judas. This is a Psalm which
manifests the normal reactions of human personality to oppression and danger (Psalm 55:1
8). The Psalm also sets forth the reasons for this danger and His response to the danger. Give
ear to my prayer, Oh God, and do not hide Yourself from My cry for help. Attend to Me
and answer Me. I am distraught in My complaint and I will moan because of the voice
of the enemy before the oppression by the wicked. The reason is that they heap mischief
upon Me and they persecute Me in anger. My heart writhes within Me and the terrors
of death have fallen upon Me. Fear and trembling have come upon Me and horror has
overwhelmed Me (Psalm 55:15).
There is in the conclusion of the Psalm a clear expression of faith as the Messiah accepts
the affliction which He faces and trusts His Lord for the outcome (Psalm 55:1621). Then He
counsels the righteous to learn that the Eternal Lord will also sustain them in their trial (v.
22). Once again Messiahs faith shows forth in the final words of the Psalm. But You, Oh
God, will bring them down to the pit of destruction. Men of blood and of deceit will not
live out half of their days. But I, I am determined to trust in You (Psalm 55:23).

It is very probable that Psalm 56 is also a Messianic Psalm. It is a Psalm of trust in

persecution when the one who is speaking has been rejected by the leaders. Unquestionably,
the Psalm grows out of Davids experience when he was in the court of the Philistines at
Gath, for the title tells us this. However, the Psalms words are given by the Holy Spirit, and
these display remarkable parallel with the experience of Yeshua centuries later. He expresses
His concern as His enemies follow Him and seek to bring judgment upon Him. Every day
they wrest My words: all their thoughts are against Me for evil. They gather themselves
together. They mark My steps when they wait for My soul (Psalm 56:56). The words
of David are exquisitely appropriate as words of the Messiah during this time when He was
fleeing from His enemies. You tell My wanderings. Place My tears into Your bottle. Are
they not in Your book? (Psalm 56:8). Surely the wanderings of the Messiah and indeed
every tear that fell from His human eyes, all these are recorded in the book of Gods plan
concerning the Messiah.

B. Messiahs Prays Under Persecution

As the Messiah moved about, continually persecuted by His enemies and as He prayed
about these in His night seasons, He made specific requests for protection. Psalm 61 speaks
of His anguish when His human heart was overwhelmed (v. 2). He speaks of His trust and of
His assurance that God would give Him His heritage (vvs. 45). This reference to His
heritage should remind the New Testament believer of Ephesians 5:18 for we are His
inheritance. He asks for prolongation of His life and of His years (Psalm 61:6). This closely
parallels Psalm 72:7. It becomes apparent from other Psalms which relate to the final stages
of the Garden scene that His years could not be prolonged. To this end, examine the
concluding verses of Psalm 89 and Psalm 102:2324.

II. Messiahs Reaction to His Betrayal

Already reference has been made to the betrayal of the Messiah in the brief discussion of
Psalm 55. It is a subject that is fairly well developed in the Psalms.

A. The Observance of the Betrayal

Set in one of the Psalms which relates to the death of Yeshua is a reference back to the
rejection of the Messiah while He was yet alive. Psalm 41 definitely is a Psalm spoken out of
the time during the death of the Messiah. It will be developed at a later time. In verse 9 of that
Psalm, Yeshua refers to the betrayal by Judas. Yes, My own familiar friend, in whom I
trusted, who did eat at My bread, has lifted up his heel against Me. There can be no
rejection of this material as Messianic. The Messiah Himself authorizes its interpretation in
this manner: I do not speak of you all: I know whom I have chosen in order that the
Scripture may be fulfilled: He that eats bread with me has lifted up his heel against Me.
Now I tell you before it comes in order that, when it is come to pass, you may believe
that I am (John 13:1819).
It is in John 13 that Yeshua gives the sop to Judas and identifies him as the one of whom
He had been speaking in the Psalm. When Yeshua had said these things He was troubled
in spirit. He spoke out and said: Surely, surely I say to you, one of you will betray Me.
Then the disciples looked at one another, amazed about whom He had spoken. Now one
of the disciples was leaning on Yeshuas breast, the one whom Yeshua loved. Therefore
Simon Peter motioned to him [John] to ask who it was about whom Yeshua had spoken.
Then, while he was leaning on Yeshua breast, he said to Him: Lord, who is it? Yeshua
answered: It is the one to whom I will give a piece of bread when I have dipped it. And
when he had dipped the bread, he gave it to Judas Iscariot, the son of Simon (John
13:2126).

John also describes the fact that Satan entered into Judas immediately after that and that
he went out to do his inglorious deed, leaving the other disciples with Yeshua HaMeshiach in
the last hours of the Upper Room scene.

B. The Agonies of Messiahs Betrayal

The disciples in the upper room never fully understood all that was in the Saviors heart
in those last hours as He was troubled over His betrayal. Undoubtedly Psalm 55 gives further
insight into this matter. It is a psalm which speaks of normal human reactions of fear and
desire for flight in face of rejection and persecution (Psalm 55:19). It makes direct reference
to the one who was betraying Him to the high priests. Surely these are the words of the
Savior in that agonizing moment when His trusted friend was betraying Him. Destroy, oh
Lord, and divide their tongues, for I have seen violence and strife in the city. Day and
night they go about it upon the walls thereof: mischief also and sorrow are in the midst
of it. Wickedness is in the midst thereof: deceit and guile depart not from her streets, for
it was not an enemy that reproached Me, then I could have born it. Neither was it he
that hated me that did magnify himself against Me, then I would have hid Myself from
him but it was You, a man My equal, My guide and My acquaintance. We took sweet
counsel together and walked unto the house of God in company. Let death seize upon
them and let them go down alive into hell for wickedness is in their dwellings and
among them. As for me, I will call upon God and the Lord will save Me. Evening, and
morning, and at noon, will I pray, and call aloud: and He will hear My voice (Psalm
55:917).
Judas was one of the disciples who was trusted. That trust was shown in the fact that he
kept the coin purse for the Master and all of the disciples as they travelled through the land of
Israel (John 12:6). It is obvious from the gospel accounts that none of the disciples
recognized any unbelief in this one who accompanied them everywhere. But it is obvious
from John 6:6971 that Yeshua in His Deity fully knew Judas and what part he would play in
Messiahs betrayal. Yeshua said to His disciples: Have I not chosen you twelve, and
one of you is an adversary? He spoke of Judas Iscariot, the son of Simon, for it was he
who would betray Him [Yeshua], for he was one of the twelve (John 6:6971).
Very probably Psalm 42, like Psalms 40 and 41, may be considered to be a Messianic
Psalm. If so, it makes reference to the joys and delights of Yeshua in the company in which
He had kept in traveling to the house of God before His rejection. When I remember these
things, I pour out My soul within Me, because I had gone with the multitude to the
house of God, with the voice of joy and praise with the multitude that kept holy day
(Psalm 42:4).

C. The Destiny of the Betrayer (Psalm 69)

Buried in one of the great Psalms which positively is identified with the cross is material
which tells of the destiny of Judas and of those who were involved in the crucifixion. They
also gave gall to Me for My food and they gave Me vinegar to drink for My thirst. Let
their table become a snare before them and [when they find] peace, [let that be] for a
trap. Let their eyes become darkened so that they cannot see, and make their loins totter
continually. Pour out your indignation on them and let the fierceness of Your anger take
hold of them. Let their dwelling place be desolate. Let no one live in their tents because
they persecute the One Whom You have smitten and they talk about the pain of those
that You have wounded. Add iniquity to their iniquity and do not let them come into
Your righteousness. Let them be blotted out of the book of those who are alive and let it
not be written with the righteous (Psalm 69:2128).
In our consideration of the gospels, it is easy to overemphasize The Messiahs prayer for
His enemies and fail to recognize that there were also prayers which brought judgment on

those enemies. Luke reports The Messiahs words as He announced His betrayal in the upper
room. But behold, the hand of him who will betray Me is with Me on the table. And
truly the Son of Man goes, as it was determined: but woe unto that man by whom He is
betrayed! (Luke 22:2122). I was with them in the world. I kept them in Your name:
those whom You gave to Me I have kept, and none of them is lost but the son of
perdition, that the Scriptures might be fulfilled (John 17:1112).
After the upper room prayer, the Son of Man went to the garden and prayed. Afterward
He arose from His place of prayer near His disciples. A multitude was near at hand, gathered
from among the rabble who followed the high priest. They were led by one that was called
Judas, one of the twelve; (Luke 22:47). This betrayer drew near to the Messiah to kiss
Him. This kiss of betrayal appears to have been rejected by Yeshua. But Yeshua said unto
him, Judas, will you betray the Son of Man with a kiss? (Luke 22:48).
This was the final contact of Yeshua with His betrayer. We have no further information
concerning any other relationships in the courtyard. Judas now was left with his conscience.
That conscience took him to his death.
Centuries before, the entire scene of Judas and his conscience-driven suicide had been
prophetically enacted by the prophet Zechariah. He had received thirty pieces of silver and
had cast them to the potter in the house of the Eternal Lord (Zechariah 11:1214). That which
Zechariah had done prophetically, Judas did in actuality.

Silver on the Temple Floor

Bernard E. Northrup
Once more the hallowed halls of sacred grounds in temple fairly rang.
The pealing silver clang of thirty silver coins from traitors hand were flung. Cascading
down, they leaped in brilliant song that shattered age-long calm,
A loud didactic psalm, accented then by bitter cries of pain.
Thrice raised the blood-stained hand the silver hoard that once had charmed. Thrice
downward swept the arm, till thirty peals like silver bells loud chimed, A silver fall on stone
that echoed long, that clamored, beating strong
For attention to a wrong against a soul more pure than sacred coin.
The beat of ringing coins died out. A lonely rolling piece now holds
The transfixed crowd. It rolls in dying coils back to the throwers feet.
A welt of tortured sound leaps from tormented mind and chest.
The dying coin soon rests in falling tears that from his eyes now streamed. The wretched
crying filled Herodian halls of wood and fair carved stone.
The figure stoops alone, in horror shrinks from once-loved shining glint.
His bitter cries now speak. Betraying blood of innocence I sinned!
For these alone I sinned! A spotless one through me has been condemned! He turned
with leaden steps, went out to choose his death.
None gathered silver wealth, till finally one with stealth
Stacked clinking coins in chief priests outstretched hand.
What is that to us? See You to that!, contemptuous words had burned. This coin with
blood is stained, for treasure chest of holy place not fit!
Against the darkening sky of Zions hill a hanging figure turned.
The fires of potters burned, with flickering light the traitors form outlined. The tortured rope
now broke; to shattered end the silent body plunged.
The field of blood was bought with silver stained by blessed Saviors blood.
1972

III. The Courtyard Scene

Extensive space in the four gospels is devoted to the courtyard scene. There are New
Testament quotations in these sections which link certain material in the Psalms with the
courtyard scene and demonstrate to us that we must search in the Old Testament for the
finishing touches of this scene. It is in this material of the Psalms where the reader is enabled
to understand the personal responses of the God-Man to His mock trial and to His sentence of
death on the cross. There are a number of clues which require us to turn to Psalm 35 in order
to find the courtyard scene in the Old Testament. The false trial scene is quite clearly
observable in Psalm 35:11, which states, false witnesses rose up This part of the
courtyard scene may be examined carefully in Matthew 26:5968. This passage describes the
activities of the chief priests, the elders and the counsel that had been called together as they
sought for false witnesses against Yeshua in order to legally put Him to death.
Psalm 35 also mentions in verse 15 the abject ones who cooperated in bringing Yeshua
before the mock trial. Luke 22:6365 and 23:11 describes some of the activities of the abject
ones. The One who speaks in the Psalm describes the manner in which His adversaries had
torn Him (Psalm 35:15). The tearing of Yeshua was accomplished by the means of the
scourge which was used on His back. Again, Luke 22:6364 mentions the smiting of Yeshua
by these who were gathered about Him. Now the men who held Yeshua mocked Him and
beat Him. And having blindfolded Him, they struck Him on the face and asked Him,
saying, Prophesy! Who is the one who struck You? Mark 14:65 says, And some began
to spit on Him, and they covered His face and they buffeted Him. And they said to Him,
Prophecy! And the servants struck Him with the palms of their hands. In chapter 15,
Mark describes the activities of the soldiers in the Praetorium. These covered The Messiah
with clothing of purple, crowned Him with thorns, and began to salute Him mocking Him as
the king of the Jews. As they did so, they struck Him on the head with a reed, and spat
upon Him, and bowing their knees they worshipped Him (vvs. 1619). But it is Matthew
who actually describes the scourging which tears the flesh of the Messiah. Then he [Pilate]
released Barrabas to them. When he had scourged Yeshua, he delivered Him to be
crucified (Matthew 27:26).
These are close parallels between the Psalm 35 and the events in the gospels. The best
clue which identifies this as a Psalm of the courtyard is the quotation of this Psalm by
Yeshua. In John 15:25 He directly quotes the Psalm and refers to the fact that His adversaries
had persecuted Him without cause. The verse quoted in the Psalm is verse 7. This, then, is a
clear identification of the person of the Psalm with the person of the Savior, and the
identification is made by the Savior Himself. Psalm 35 is of such a nature that it enables the
reader to observe the Messiahs reaction to the courtyard scene.
Perhaps the reader has never been falsely accused of a matter for which he had no
responsibility. Many of us have been so accused in the past and are able to have a feeling of
sympathy and some understanding for Yeshua in His situation. Sixty-five years have passed
since the author, as a little child, was falsely accused of stealing the teachers apple. The
tearful scene after school at the teachers desk made an impression that is indelibly etched
upon the authors mind. This accusation was nothing when compared with the accusation that
was lodged against Yeshua. He was a perfectly spotless, sinless human being. In no way was
any accusation of wrongdoing justified against Him. It is very clear that He suffered in His
human emotions as a result of the unjust accusations which were being lodged against Him in
the high priests courtyard and later in Pilates hall.

OUTLINE OF PSALM 35
MESSIAH IN THE COURTYARD OF THE HIGH PRIEST
I. You plead My cause, Oh Lord! (vvs. 116)
A. His call for a defense lawyer (vvs. 13)
B. The causeless persecution considered (vvs. 410)

1. The request (vvs. 46)

2. The cause for the request (v. 7)
3. The expectation (vvs. 810)
II. You rescue My soul, Oh Lord! (vvs. 1722)
A. His request for rescue (vvs. 1718)
B. His request for judgment (vvs. 1822)
III. You judge me, oh Lord! (vvs. 2328)
A. A cry for righteous judgment (vvs. 2326)
B. Longing for vindication of His righteous cause (vvs. 2728)
Psalm 35 will not be an easy Psalm for some to understand. It is an imprecatory Psalm.
That is, it is a Psalm which expresses very vehement anger against enemies and evildoers. It
strongly calls upon God to vent His wrath upon these who have been so abusing the Messiah
and mistreating Him.
The idea that the Messiah could bring imprecations upon His enemies in prayer already
has been approached in Psalm 69. In the passage which dealt with Judas and those involved
in the betrayal of Yeshua, there was very strong prayer for judgment. Let their table
become a snare before them and instead of for [their] welfare, a trap. Let their eyes be
darkened in order that they may not see and make their loins to shake continually. Pour
out Your indignation on them and let Your wrathful anger take hold of them. Let their
home be desolate and do not let anyone live in their tents Add iniquity to their
iniquity and do not let them come into Your righteousness. Let them be blotted out of
the book of the living and never be written with the righteous ones (Psalm 69:2225,
2728).
Already Peter has turned to this passage to show what must be done to Judas. This in
itself is justification for recognizing that these are the words of the Messiah which call
judgment down upon Judas and upon those associated with Him in the betrayal of the
Messiah. However, the Messianic identification of Psalm 69 is not at all dependent upon that
single reference. It is a Psalm which is filled with New Testament quotations and illusions.
These clearly show that it is a Psalm of the cross. It will be receiving consideration in our
next chapter. But it is best to return to Psalm 35 and examine it more carefully.

A. You Plead My Cause, Oh Eternal Lord!

In the same way that imprecations are found in Psalm 69, Psalm 35 contains imprecations
against the adversaries of the Messiah. Psalm 35 opens as He calls upon God to be His
defense attorney. The opening words, Plead my cause, Oh Lord, call upon the Lord to
move into the court case and begin to act as a defender for the innocent One. The Hebrew
word which opens the Psalm, translated plead, in the King James Version speaks of a court
scene. It is a word that describes a judicial contest. It is used in the Hebrew language as well
as in several of the other languages of the areas near Israel to describe the violent agitation of
an eastern court. This, of course, is one of the clues which point to the courtyard scene. The
Messiah is asking God for help against His accusers. They are described as those who strive
with Me. He asks the Father actually to fight against those who fight against Me.
Take hold of shield and buckler and stand up to help Me. Also draw out the spear and
stop the way against those who persecute Me: say to my soul, I am Your salvation
(Psalm 35:13).
Verse 4 clearly speaks of the attack which was being made upon the Messiah. Let them
be confounded and put to shame that seek after My soul. Let them be turned back and
brought to confusion that devise My hurt (Psa. 35:4). It is strongly recommended that the
reader turn to John 15 and carefully study verses 1325. This is a passage where Messiah
Yeshua makes many references to those of the world who hated Him and who were

persecuting Him, who also would persecute the disciples in days to come. It is in this passage
that the key quotation is found. But this comes to pass that the word might be fulfilled
that is written in their law, they hated Me without a cause (John 15:25).
This hatred without cause dominates the first section of Psalm 35. The Messiah refers to it
repeatedly. It is seen specifically named in verses 7 and 19. This is obviously a matter which
greatly touched the heart of the spotless Son of Man. He prays concerning these who were
devising His hurt, that they might become as chaff before the wind. He prays, Let the angel
of the Lord chase them (v. 5). Unquestionably this mention of the angel of the Lord will
stir their interest of some. This is a term which is used consistently in the Old Testament of
Yeshua. Among conservative scholars there is unanimity on the fact that the angel of the
Eternal Lord in the Old Testament is the preincarnate Second Person of the Godhead. How
then can He ask that the angel of the Lord should persecute His enemies? It must be
remembered that we are listening to the outcries of the human nature of the Son of Man. He
speaks with reference to His Divine Nature when He refers to the angel of the Lord. In the
Fathers response to these pleas on the part of the Son of Man, the Son of God would bring
the vengeance upon the adversaries who are described there.
Psalm 118 precisely quotes the Messiahs words and tells how the resurrected Messiah
will treat those nations that have abused Him in the crucifixion. All nations compassed Me
about: but in the name of the Lord will I destroy them. They surrounded Me: yea, they
surrounded Me: but in the name of the Eternal Lord I will destroy them. They
compassed Me about like bees, they are quenched as the fire of thorns: for in the name
of the Eternal Lord I will destroy them (Psalm 118:1012).
This Psalm is unquestionably identified in the New Testament as a Psalm of the Savior. It
is the Psalm of the stone which the builders refused (Psalm 118:22). It is sad that, even
though I understand that Psalm 118 is read in every Jewish congregation at Passover, its
Messianic contents and the description of His rejection, death and resurrection are not
understood.
Therefore Psalm 35 recalls the Messiah in the courtyard pleading that the Father will take
charge of His court case and act as the defense lawyer against the causeless persecution
which is falling upon Him. He pleads for crushing devastation to fall upon His adversary
unawares. Let them be like chaff before the wind and let the angel of the Eternal Lord
chase them. (Psalm 35:5)
In verse Psalm 35:10 Messiah says that His bones will praise the Lord for the deliverance
which will come. All of My bones will say: Eternal Lord, Who is like You, delivering
the poor from Him Who is too strong for Him, indeed, the poor and the needy from him
who plunders Him. This probably is a reference back to Psalm 34, another of the Messianic
psalms.
Psalm 34 appears to be another Psalm which actually was spoken by the Messiah to His
disciples in the upper room. It has many characteristics which suggest that it is the Messiahs
explanation to His disciples of all that had happened to Him in the crucifixion, burial and
resurrection. It similarly makes reference to the angel of the Lord. The angel of the Eternal
Lord camps all around those who fear Him and he delivers them (Psalm 34:7). It is a
Psalm in which the Savior calls upon His disciples to gather around Him so that He may
teach them the mercy of the Lord and His tender care over them.
Come, you children, listen to Me for I will teach you the reverence of the Eternal
Lord. Who is the man who desires life and loves many days in order that he may see
good? Depart from evil and do good. Seek after peace and chase after it. The eyes of the
Eternal Lord are on the righteous and His ears are open to their cry. The face of the
Eternal Lord is against those who are doing evil in order to cut off the memory of them
from the earth. The righteous cry out and the Eternal Lord hears and He delivers them

out of all their troubles. The Eternal Lord is near to those who have a broken heart and
He saves those who have a contrite spirit. Many are the afflictions of the Righteous One,
but the Eternal Lord delivers Him out of them all. He watches over all of his bones. Not
one of them is broken. Evil will slay the wicked ones and those who hate the righteous
will be condemned. The Eternal Lord redeems the soul of His servants and none of
those who trust in Him will be condemned (Psalm 34:1122).
The primary example which Messiah, the Great Teacher, gives of this preservation of a
faithful one is example of the preservation of His own bones from breakage while on the
cross. He says, He Keeps all His bones: not one of them is broken (Psalm 34:20). This is
a clear clue to the Messianic content of the Psalm for it is alluded to in John 19:36. The bones
of Yeshua would be preserved and would praise the Lord for that deliverance. All My bones
will say, Eternal Lord, Who is like You, delivering the poor from him who is too strong
for Him, even the poor and needy one from the one who is spoiling him (Psalm 35:10).
The attention of the Suffering Servant now turns to the unjust trial which is going on
about Him. He sees the violent oppressive witnesses which have arisen to lay charge against
Him that were totally unfounded in fact (Psalm 35:11). He remembers the years that He has
spent traveling through the land of Israel doing good, carrying on a healing ministry for all
(compare Matthew 8:17). In His humanity there is a deep hurt at this response for He sees
that they rewarded Me evil for good to the spoiling of My soul (Psalm 35:12). He cannot
help but think of the way that He had tenderly cared for them in their sickness, behaving
Himself always as a close friend or brother, behaving Himself as one would behave in taking
care of His own mother. In response to this kindness on His part, His adversaries had
gathered themselves together and were tearing at Him, even rending His flesh (Matthew
27:26).

B. You Rescue My Soul, Oh Eternal Lord!

The next outcry from the Messiah which rises above the heads of the abjects surrounding
Him is His cry for rescue of His soul from all that is happening. This is not a request which
asks that He might actually be taken out of the courtyard and delivered from the violence that
surrounded Him. It is a request for the rescue of His soul (Psalm 35:17), for the deliverance
of His life from their destructions. This expression is paralleled by one that is found on the
lips of Messiah when He is on the cross (Psalm 22:20). He promises that He will give
response in thanksgiving among the great congregation, indeed among many people (Psalm
35:18). The parallel of this statement with Psalm 22:25 shows that in His resurrection Yeshua
has in mind a testimony before Israel. However, the last clause, I will praise You among
many people more probably refers to the congregation of the Church. In Psalm 22:22 there
is a similar statement which is quoted in Hebrews 1 and there is identified with the New
Testament church.
The concept that the human soul of Yeshua was in danger also appears in Psalm 40:14.
The context there strongly suggests that He was requesting that God will protect His soul in
Hell from those who are seeking to destroy it. Here in Psalm 35 the request for the rescue of
His soul is from the activities of the mock court. This passage will be considered later.
Psalm 22 has somewhat similar language in verses 110. There the Savior is on the cross
and He is being mocked by those who are sure that the Lord will not deliver Him. But the key
passage in Psalm 22 on the subject of the deliverance of His soul is verse 20. Deliver my
soul from the sword, my darling from the power of the dog. The remarkably close
parallel of these statements in Psalm 35:17 and Psalm 22:20 give further information that this
is indeed a Psalm of the Savior. The setting is different but the Savior is praying for
deliverance from those who were hurting Him.

The Messiahs request for rescue of His soul in Psalm 35 is followed by a request for
judgment upon those who were devising deceitful matters (v.20), who were His enemies
wrongfully and who were hating Him without a cause (v.19). Actually verses 1922
introduce the next outcry of the Psalm. Verse 24 will be seen to contain that outcry.

C. You Judge Me, Oh Lord!

It may seem strange to you to hear Yeshua ask the Father to judge Him. He prays: This
You have seen, Oh Eternal Lord. Do not remain silent. Oh Eternal Lord, do not be far
from Me. Stir Yourself up and awake to vindicate Me, to My cause, My God and My
Lord. Vindicate Me, Oh Eternal Lord My God, according to Your righteousness, and do
not let them rejoice over Me. Do not let them say in their hearts, Ah, even so we would
have it! Do not let them say, We have swallowed Him up! Let those who rejoice at My
hurt be ashamed and be abashed together. Let those who exalt themselves against Me be
clothed with shame and confusion (Psalm 35:2226).
This request is completely reasonable, for what Yeshua was going to be doing in His work
on the cross depended on His approval by the Father. It was necessary that He be judged to be
absolutely righteous by the Father in order for His ministry as the Savior to be effective. In
Psalm 41 He refers to His spotlessness and relates His resurrection from the dead to that
spotless integrity. But You, Oh Eternal Lord, be merciful to Me and raise Me up in order
that I may repay them. By means of this I will know that You do delight in Me when My
enemy does not triumph over Me. And I, in My integrity [spotlessness] You will uphold
Me and You will set Me before Your face forever (Psalm 41:1012).
The passage contains a request for resurrection (v.10), with the comment that resurrection
will be a demonstration of the fact that the Father has approved of Him (v. 11). It is His
confidence in His own spotless integrity which gives Him this confident expression (v. 12).
It has been suggested already that Psalm 139 can be considered to be a Messianic Psalm
which has reference to the creation of Messiahs human body. If so, that Psalm closes with a
request on the part of the Son of Man that He might be carefully examined in all of His ways
by the Father. Search Me, oh God, and know My heart: try Me, and know My thoughts:
and see if there be any wicked way in Me, and lead Me in the way everlasting (Psalm
139:2324).
An examination of the Messianic Psalms will show that this is an exceedingly important
request on the part of the Savior. It is an interesting fact that this idea is present in the upper
room discourse. Yeshua says that the ministry of the Holy Spirit would include a ministry of
conviction of righteousness. That righteousness would be manifested because I go to my
Father, and you see Me no more (John 16:10). The fact that Yeshua was able to enter
directly into the presence of the Father was a positive testimony to the perfect righteousness
of the Son of God. It is to this that He is referring in Psalm 35. He knew that He was
righteous even though He was being judged in a mock trial and falsely sentenced to death on
the cross.
Psalm 109 is a Psalm that is very clearly linked to the scene in the courtyard by phrases
which are common to it and to Psalm 35, the Psalm of the courtyard. Psalm 109 is a prayer
Psalm which asks for vindication of the One Who is poor and needy! (v.22), who was
hated without a cause (v.3). Psalm 109 appears to open with the scene of Messiahs trial
before us (vvs. 15). The Savior is praying as the abjects are lying and saying all manner of
wicked things against Him unjustly. As in Psalm 35, it may be observed that this spotless One
was terribly hurt in His humanity by these wicked accusations. He says, Hold not Your
peace, oh God of My praises, for the mouth of the wicked ones and the mouth of the
deceitful ones are opened against Me: they have spoken against Me with a lying tongue.

They also have surrounded me with words of hatred and they have fought against Me
without a cause (Psalm 109:13).
As in Psalm 35:7, He recognizes that this is without a cause (v. 3). We may well
wonder what Yeshua was doing during the long hours of His accusation. The prophet Isaiah
says of Him, He was oppressed, and He was afflicted yet He opened not His mouth. He
was brought as a lamb to the slaughters and as a sheep before her shearers is dumb, so
He did not open not His mouth (Isaiah 53:7). Psalm 109 tells us what He was doing in this
time of silence. He was meditating on the injustice of the actions of His enemies and was
praying. For in return for My love they are My adversaries: but I give Myself unto
prayer. And they have rewarded Me evil for good and hatred for My love (Psalm
109:45). Here again there are very close parallels with the material which is found in Psalm
35:1214.
If you have a soft, effeminate view of Yeshua, it will be difficult for you to conceive of
the God-Man praying a prayer of judgment upon Judas during this time. Already we have
seen His attitude towards Judas in other Psalms. He now turns this consideration to the one
who betrayed Him and asks the Father to deal with Him in judgment.
The theme of the judgment of Judas, His betrayer, fills verses 620 of Psalm 109. He
initiates the subject with a request that a wicked man, Satan, should be placed over His
betrayer. He asks that His betrayer might die and that another might take his office (v. 8).
The apostle Peter recognized this statement by the Lord Yeshua in the Psalm and referred
to it (Acts 1:1526) in the upper room as the believers determined who should replace Judas.
Peter quoted verse 8 as the authority for electing another apostle to carry the good news of
the Messiah.
The full context of Psalm 109 continues this prayer concerning Judas for several verses.
Messiah says in the Psalm, Let his days be few, and let another take his office. Let his
children be fatherless, and his wife a widow. Let his children be continually vagabonds,
and beg: let them seek their bread also out of their desolate places. Let the extortioner
catch all that he has: and let the strangers spoil his labor. Let there be none to extend
mercy unto him: neither let there be any to favor his fatherless children. Let his
posterity be cut off and in the generation following let their name be blotted out Let
them be before the Lord continually, that He may cut off the memory of them from the
earth. Because that he remembered not to show mercy, but persecuted the poor and
needy man [Yeshua] that He might slay the broken in heart. As he loved cursing, so let it
come unto him: as he delighted not in blessing, so let it be far from him (Psalm 109:8
13, 1517).
It will be remembered that Judas was very likely behind the disciples grumbling attitude
concerning the box of spikenard which was offered to anoint the head Yeshua in John 12. The
Psalmist continues to record the words of the Messiah concerning Judas. As he clothed
himself with cursing like as with his garment, so let it come into his bowels like water,
and like oil into his bones. Let it be unto him as the garment which covers him, and for
a girdle wherewith he is girded continually. Let this be the reward of My adversaries
from the Lord, and of them that speak evil against My soul (Psalm 109:1820).
Peters quotation gives us far greater insight into the person and character of Judas than
any single New Testament passage. In fact, these observations of the Messiah Yeshua as He
prays a prayer of judgment upon His betrayer paint a very grim picture concerning this one
who was a part of the fellowship of those who walked with Yeshua.
It should be a warning to us that it is just as possible today in the church for one to be in
our midst who is a deceiver, who has within his heart cursing rather than blessing, whose
attitude towards the Yeshua HaMeshiach is not one of love but rather one of despite. What

great ruin and devastation has been wrought against the people of Israel by such people in the
name of the Church in the past!
This is not to say that Judas lost his salvation. There is no hint whatsoever in this passage
that Judas ever knew the Lord in the first place. Indeed, quite the opposite conclusion must be
reached from the many things that the Lord Yeshua has to say about this son of perdition.
The final section of Psalm 109 is a call for vindication on the part of the One Who was
being hated without a cause, Who was suffering as He endured the persecutions and
torments of those who dealt unjustly with Him. Verses 2131 have many parallels with the
final section of Psalm 35. Both of them show the longing on the part of the spotless One in
the courtyard that His name might be cleared. He longs for vindication as the One who is
poor and needy. He desires that His adversaries will be covered with shame (v.29), while He
comes to enjoy the deliverance of the Lord from those who seek to condemn His soul (vvs.
3031). These thoughts very nearly dominate those passages in the Psalms which deal with
this portion of the life of Yeshua. Psalm 41 opens with a similar thought. It is a Psalm which
asks for the blessing that should come on that One Who has considered the poor and has
provided for them in His death. He anticipates and requests that the Lord will deliver Him in
His time of trouble which followed His death upon the cross (Psalm 41:1). The form of the
Hebrew verb here indicates that the last clause of this verse actually is a mild request on the
part of the Messiah.
The scene of the courtyard is brilliantly portrayed in the New Testament. We may see the
jostling of the crowd and hear the bitter throng as they mock the spotless One who stood on
trial. There we may listen to the lies of those who come without cause to bring judgment
upon Him. There we can hear the cries of the leaders of Israel as they demand the death of the
spotless lamb of God. However, it is only in the Psalms that we are given the precious
privilege of pulling back the veil of silence that hangs over the thoughts of Yeshua during that
time of oppression and trial. There in the Psalms we may listen to His prayers as He
communicates with His Father about all that was falling upon Him as a man. Truly these
passages are helpful to us as they give us new understanding and appreciation of the so
great salvation which He has obtained for us. We have a Savior Who is seated in heaven to
whom we may freely come as believers. He is our great High Priest, not one unapproachable,
who does not understand our trials, but rather One who has been in all points tempted to
likeness, yet without sin (Hebrews 4:15). Is it not appropriate that we in our trials should be
encouraged to come unto Him Who has suffered so in His life as a man? Is it not appropriate
also that assurance should be given to us that at His throne we will find grace? Let us
therefore come boldly before the throne of grace, that we may obtain mercy and find
grace to help in time of need (Hebrews 4:16).

Questions for Chapter Seven

1. According to the Psalms, how did Yeshua react in His humanity to His betrayal by Judas?
2. How do we know that Yeshua knew Judas would betray Him?
3. Which Psalm best portrays the courtyard scene? Why?
4. What did Yeshua mean when He asked God to judge Him?
9

9Northrup, Bernard E.: Recognizing Your Messiah in the Psalms : Finding Christ in
the Psalms. Oak Harbor, WA : Logos Research Systems, Inc., 1997

Chapter Eight:
Messiah on the Cross
BIBLE PORTIONS FOR STUDY: Psalm 2; Psalm 22:121; Psalm 69; Psalm 88; Psalm 31.

I. Why Do the Nations Rage? (Psalm 2:16)

Why do the heathen rage and the peoples imagine a vain thing? The kings of the
earth set themselves and the rulers take counsel together against the Eternal Lord and
against His Messiah saying, Let us break their bands asunder, and cast away their
cords from us (Psalm 2:13). Very early here in the treasury of The Messiah the question,
Why do the nations rage? was raised by the Psalmist David. It is a question which would
remain inscrutable and unexplained were it not for the New Testament interpretation. Already
we have referred to the fact that the early church in prayer turned to this passage and raised
this very question after the death, burial and resurrection of the Messiah. The question is fully
answered in Acts 4 by the early church. The Anointed One who is spoken of in Psalm 2:2 is
clearly seen to be the Messiah. The raging of the nations and the determined stand of Israel
with the Gentiles is seen to be that collusion wherein the kings of the land of Israel rose up
with the people of Israel against the Yeshua HaMeshiach.
They raised their voice to God with one accord and they said: Lord, You are
God, Who made heaven and earth and the sea and all that is in them, Who by the
mouth of Your servant David have said: Why did the Gentiles rage and the peoples
plan vain things? The kings of the earth took their stand and the rulers were gathered
together against the Eternal Lord and against His Meshiach. For of a truth against Your
Holy Servant, Yeshua, Whom You have anointed, both Herod, and Pontius Pilate, with
the Gentiles, and the people of Israel, were gathered together, to do whatever Your hand
and Your counsel determined before to be done (Acts 4:2428).
It is clear from the New Testament interpretation that there had been a determined effort
on the part of the nation of Israel to keep the Messiah from His kingdom. This determined
effort also involved the leaders of the Gentiles. It took the Anointed One of God to the cross
of Calvary, precisely as God had predetermined in the decree (Acts 4:28). It is important as
we turn now to the consideration of the crucifixion of Yeshua that we fully understand that
this was no accident. Him [the Messiah], being delivered by the determinate counsel and
foreknowledge of God, you have taken, and by wicked hands have crucified and slain
(Acts 2:23). Furthermore, we have seen that the Messiah, in His divine nature, came for this
express purpose (Psalm 40:68 as interpreted in Hebrews 10). The cross was no accident. It
was planned from eternity past. The question, Who crucified Jesus? for centuries has
troubled the church. For centuries ill informed, misguided people have taunted and have
tormented, persecuted and blamed Jews with cries of Christ Killer! Strangely those who
persecuted have ignored the part that Gentiles played in the death of the Messiah. They
totally have overlooked the fact that the Messiahs death was a key part of the plan and
decree from eternity past of the Godhead, including the very One Who framed the ages,
the very One who was sent into the world to die for our sins. He died for us!

II. My God, Why Have You Forsaken Me?

In spite of this assurance that the cross was in the plan of God from eternity past, it is easy
for the believer to find his heart filled with astonishment when he hears the cries that arise
from the cross. The One who was being crucified suffered anguish as a man in His humanity,
and out of His humanity His utterances arose for the ears of men and God. My God, My
God, why have You forsaken Me? Why are You so far from helping Me, and from the
words of My roaring? (Psalm 22:1). These words, spoken audibly from the lips of Yeshua

on the cross, express the anxiety of the human nature as the Messiah experienced something
which He had never known by experience either in His humanity or in His Deity. From all
eternity, there had never been a time when the members of the Godhead were not in perfect
communion and fellowship. During the life of the Messiah while He had been here upon
earth, there had never been a time when the Father did not respond to the cries of Yeshua.
Many cries had arisen out of many life situations since His birth. These cries of His human
nature had arisen from the tearful anguish of rejection. We have seen His cries during the
false accusations that fell upon Him in the mock trials. Always the Father had heard His
prayers and had been with Him. But while the Messiah was hanging on that Roman cross, the
altar on which God had bound and had laid His own Son (just as Abraham had), something
has happened to the relationship between the Father and the Son of Man. Yeshua cries out in
the anguish of broken fellowship from His humanity. The words, My God, My God,
reveal this. While He was perfect God, He speaks as a man to His heavenly Father. This is so
in the entirety of the scene described in Psalm 22:121.
The New Testament leaves us with absolute assurance that Psalm 22 is to be identified
with the cross of the Messiah. The quotations which are found in Matthew 27:46 and Mark
15:34 identify these opening words of the Psalm as the words of Messiah spoken upon the
cross. Mark reports to us that at the ninth hour Yeshua cried with a loud voice, saying,
Eloy eloy, lama sabachthani? Which is, being interpreted, My God, My God, why
have You forsaken Me? These Aramaic words, spoken in the tongue of the Jewish home,
exhibit a great heaviness on the part of the human nature of the One Who was suffering upon
the cross. It is not an anguish which particularly focuses on the rending, tearing pain caused
by the spikes in His hands and feet. Neither is the emphasis on the wrenching anguish of His
shoulders which were being dislocated by the pressure of the weight of His body hanging
upon the crossbar, though these things are found in the Psalm. Rather the anguish is an
anguish which centers on an emotional stress. It is His anxiety at this totally new experience
of being forsaken by the Father, of broken lines of communication when He was bearing our
sins on the cross.
We who are New Testament believers are not well-equipped to understand this anguish.
Altogether too frequently we easily break fellowship with our heavenly Father. We do it
impudently, without concern that we are no longer in communication with our Father. This
glorious One had never done that. This One leaned upon the promise of the Scriptures, I will
never leave You or forsake You. This One who hung on the cross, suffering anguish in His
spiritual loneliness, knew well the promise of God given to Him through His people Israel by
means of the prophet Isaiah: You are My servant: I have chosen You, and I have not cast
You away. Fear not; for I am with You. Be not dismayed for I am Your God: I will
strengthen You yea, I will help You. Yes, I will uphold You with the right hand of My
righteousness (Isaiah 41:10).
The One Who was hanging on the cross had been introduced personally by the Father in
this manner. Behold My servant, whom I will continue to uphold, My elect, in Whom
My soul delights. I have put My spirit upon Him. He will bring forth judgment to the
Gentiles (Isaiah 42:1) Yet in His death, He was forsaken by the Father! The explanation for
this follows in the Psalm.
It is possible that Psalm 22:2 has reference to His cries which first came during the time
while the sun still shone upon the cross, cries which continued during the time when darkness
fell about Him. Oh My God, I cry in the daytime, but You hear not, and in the night
season, and I am not silent. His repeated cries surely had not all been audible to those at
the foot of the cross, with the seven exceptions recorded in the New Testament. His prayer
requests which could not be heard by the crowd at the foot of the cross would not be profaned
by their mockery and the jests which grew out of their misunderstandings. Apart from the

seven cries which are recorded in the New Testament gospels, these were cries uttered out of
His anguish within His heart. Nonetheless the Spirit of God, the Divine Author, so directed
David, Messiahs ancestor, that the very thoughts of Davids greater son were recorded
through the words of Davids own anguish one thousand years before the anguish of the
cross.
The question has been raised on the cross by The Messiah: Why? It is fascinating to
observe that He answers His own question upon the cross. But You are holy, oh You who
inhabits the praises of Israel (v.3). It is clear that He is reflecting upon the fact that, as the
Lamb of God, He was a sin offering. He was bearing the sins of the world (1 John. 2:2). As a
sin bearer, all our iniquities on Him were laid. This is the theme of the prophet Isaiah in
his great chapter of the cross. It may be observed in Isaiah 53:36, 8 and 1012. Almost the
entire chapter is built around the theme, He bore the sin of many (v. 12).
Now the person of Psalm 22 turns to another cause of mental anguish on which He
meditated while on the cross. Our fathers trusted in You. They trusted and You delivered
them. They cried to You and they were delivered. They trusted in You, and they were
not confounded (Psalm 22:45). The faith of the elders of Israel, to which Messiah refers
here, had been placed in the same One Who was the object of the Saviors faith. This clearly
is intimated by the immediate context and is stated in the following verses. Messiahs use of
the expression, our Fathers emphasizes the truth, for those who look back upon the
Messiahs physical, emotional and spiritual anguish on the cross, that our Great High Priest
Who now is seated in the heavens, was taken from among men in one sense just as Israels
priests were in the Old Testament (Hebrews 5:1). He is speaking out of His humanity as One
Who, like His human ancestors of old, had also trusted in the Lord in His humanity. The
observant student of the Psalms will recognize this factor frequently when he is examining
clearly identified Messianic Psalms. Psalm 16 is such an example. Acts 2:2528 inescapably
states that the Psalm contains the Messiahs own words as He prepared Himself in His
humanity for death and sheol. Yet this remarkable Psalm of the garden begins with the very
human cry, Preserve Me, Oh God, for I put my trust in You (Psalm 16:1).
Later in the Psalm the fact that Messiah in His humanity had trusted in the Lord is
confirmed by the jeering taunts of His enemies. These little realized just how accurate their
words really were. They say: He trusted in the Eternal Lord! Let Him rescue Him since
He delights in Him! (Psalm 22:8). Messiah Himself in the Psalm expressly states the fact
that He indeed had trusted in the Lord in His humanity since His birth. He speaks first of all
of the Father as the Divine Obstetrician. But are the One drawing Me forth out of the
womb. Then He speaks of the Eternal Lord somewhat in the sense of His being the Divine
Pediatrician. You caused Me to trust while I was on My mothers breasts. I was cast
upon You from birth. From My mothers womb You have been My God (Psalm 22:9
10). How the human nature of the Messiah expresses itself!
Messiahs mental anguish seems to center on the fact that His own faith of His human
nature was not being answered, even though the faith of His human ancestors had been
answered when they had called upon the Lord. This, of course, is only an extension of the
earlier cause for anguish. In His knowledge of Gods dealings with Israel in the past, the
Messiah knew that Israels faith in God always had been answered by Gods response. Never
had Israel really trusted in the Lord when their faith had not seen fulfillment in Gods answer.
The implication is clear. Messiah always had trusted in the Father. The opening words of that
great Messianic Psalm, Psalm 69 express this same trust implicitly. Preserve me, oh God
for deep waters have come in to My soul. (v. 1). And yet Yeshuas faith, while He was on
the cross, found no apparent response on the part of the Father. Once again, His words show
that He came to a rational conclusion concerning this apparent breach of faith. It was not a
breach of faith on the part of the Father at all. The cause was in Himself. He says: But I am

a worm and no highborn man, a reproach of lowly man and despised of the people
(Psalm 22:6). He had become the sin offering and was little more than a worm to be crushed
underfoot. In His identification with sin He could not lift up His head as a high-born man. He
was reproached by the lowest of men. That is, He was reproached by men whose greatest
claim to fame was that they were made out of the dust of the earth. He was scorned by them.
The thoughtful student will find that every word of this verse is echoed in Isaiah. There
Israel is seen as a worm (Isaiah 41:14) and there the Servant of the Eternal Lord is one
so marred that His face was not like that of a man (Isaiah 52:14). It is not unusual in the Bible
for the names of animals and other creatures like the worm to be used metaphorically or in
similie of human beings. The author of Psalm 42 in verse one speaks of himself driven like a
deer in His longing for a place of peace near the Lord.
The sentence, But I Myself am a worm and no highborn man is introduced by a
mild adversative between two units of text (Psalm 22:45 and 67). The contrast between the
two thoughts cannot be missed. Indeed, it is dramatized by His use of the emphatic pronoun.
In contrast to the fathers, whose lives of faith always had met the utter trustworthiness and
responsiveness of the Fathers care, this One, forsaken of the Father, cries in the bitter
loneliness and frustration of seeing His own life of faith come to a climax where He meets no
response from the Father in His crucial hour.
Perhaps there is also a suggestion of mental reflection upon the slander that continually
was being lodged against His own unusual birth. This is suggested by the conjunction and the
emphatic form of the pronoun which stands in the emphatic position. But I Myself am no
highborn man. It also may be suggested by His choice of the Hebrew noun, iysh or
highborn man. The noun translated man properly refers to one whom we would call a
gentleman, a man of eminence quite in distinction from the word translated men. iysh
stands in contrast with Adam, which speaks more of common man because of mans lowly
origins. It is a noun which is related to the ground, and a reminder that mankind, in the person
of Adam, was taken and shaped from the dust of the ground. At first Messiahs word choices
here seem utterly inappropriate for the Son of David who traced His genealogy back beyond
the frail and failing kings of Judahs past. This One stood alone as the One Who had the right
to the Davidic throne, both through His mothers ancestry by blood and through His legal
fathers ancestry by legal right. This expression could be accounted for by an allusion to
Messiahs slandered past, His misunderstood virgin birth. This strongly is suggested in the
mocking words of those at the temple treasury. They said: We were not born of
fornication! We have one father, even God! (John 8:41). But more likely the answer to the
expression and its context lies in the fact that there is a real contrast between His addressee,
the Eternal Lord, and Himself as the sin bearer. But You are holy and I Myself am a
worm and not a man displaying stature above others.
Note that the contrast is not explained in the text. It simply is set forth. And here it lies in
the words of the Messiah, totally without explanation of the reason for this inexplicable
alienation of the Eternal One from this One Who rightly has been called the Son of God.
He in His Deity, according to Old Testament passages, is One who always had been a part of
the only perfect communion, that of the Godhead. Messiah speaks of the activities of
common men when He describes Himself as a reproach of common men. The word
reproach is a highly poetical word. As seen in the Aramaic language, a relative of Hebrew
which actually was spoken in Israel at that time, this root was used of the work of honing a
blade in order to make it keen and sharp. The metaphorical use of the noun, as used here, can
be examined in Judges 8:15 and 1 Samuel 17:10, 25 and 36.
No direct cause is given for the painful cry which opens Psalm 22, My God, My God,
Why have You forsaken Me? That is, there is no direct cause for this alienation apart from
the statement which Messiah Himself makes as the sin bearer. He is stained with our sin

which He was bearing upon the cross and, in contrast with the inexpressible holiness of His
glorious Father, He realized that He as the sin bearer was lower than a worm. He therefore
was unable to communicate with God in this awful time of judgment for mankinds sins and
in the separation that this brought.
This word for a worm which the Messiah uses to describe the remoteness of the Father
from Him while He was taking the place of the sinner is a word which refers to the worm
from which crimson dye was produced by the crushing of the creature. Reference to the color
may be found in Leviticus 14:4, 6, 41, 49 and 52 and also can be seen in the original Hebrew
texts of Exodus 28:56, 25 and 35. This is a color which was present in the High Priests
robe.
This mockery by the lowest of people now becomes another cause of mental agony to
Yeshua while He was on the cross. In His anxiety, His thoughts reviewed some of the things
that His enemies had said. These had mocked Him and scornfully had suggested that His trust
in the Lord was inadequate to bring His rescue by God. He trusted on the Lord that He
would deliver Him. Let Him deliver Him, seeing He delights in Him! (Psalm 22:8).
In Psalm 22:7 Messiah observes the activities of those who were gathered near the foot of
the cross, maliciously observing His physical agony, certain that they finally had disposed of
this character Who had been disturbing the religious status quo to which the nation had sunk.
All those looking upon Me derisively ridicule Me. They thrust out their lips; they wag
their heads in disdain. The language of the verse powerfully conveys the impact of their
scornful attitude upon the righteous soul of the One who was hanging upon the cross before
them and for them. Here again is cause for mental anguish. This is nothing but blasphemous
mockery! They laugh at His continual life of faith, in their minds transforming it into a life of
presumption. In their terrible mockery they actually suggest that, now that they have Him in
their clutches and in the bitter grip of the nails on the cross, even the Eternal Lord could not
deliver Him! He trusted in the Eternal Lord! Let Him rescue Him; let Him snatch Him
away, seeing that He delights in Him! (Psalm 22:7). (The reading, He trusted is
supported by the Septuagint translation). Indeed the truth was that He always had trusted in
the Lord! No ones life more characterized and fulfilled the words of the Eternal Lord to
Habakkuk than His did! But the one who is just will continue to live on the basis of his
faithfulness (Habakkuk 2:4). His confidence in the Lord in reality had been established
from the virgins womb and He reflects upon this fact in the anguish of His soul. But You
are the One Who took Me out of the womb: You made Me hope when I was on My
mothers breasts. I was cast upon You from the womb. You are my God from My
mothers belly (Psalm 22:910).
A Psalm which casts light upon this relationship, but which usually is forgotten, is Psalm
139. We must never forget that Messiah in His humanity was a perfect human being. His
perfectly human nature and its perfectly human body went through the same experiences in
the time of its residence in the virgins womb and in His birth in the stable in Bethlehem as
any other human being. The Psalm blossoms with meaning when this fact is recognized.
If I say: Surely the darkness will fall on Me, even the night will be light about Me.
Indeed, the darkness will not hide Me from You but the night will shine as the day. The
darkness and the light both are alike to You. [exceedingly mindful of Psalm 22:2]! For
You formed My inward parts. You covered Me in my mothers womb. I will praise You
for I am fearfully and wonderfully made. Marvelous are Your works and that My soul
knows well. My frame was not hidden from You when I was made in secret and
skillfully put together in the lowest part of the earth. Your eyes saw My embryo when it
still was unformed and in Your book all of My members were written before the parts of
my body were fashioned when as yet there was not one among them (Psalm 139:1116).

The Saviors faith, referred to in Psalm 22:810, had been placed in the same One who
was the object of the faith of the elders of Israel to whom Messiah had referred in Psalm 22:4.
This is clearly intimated by the immediate context and clearly stated in following verses. This
same faith had been exhibited throughout the Messiahs entire life while He remained on
earth. It began in His earliest childhood and it continued throughout the agonizing
experiences of the garden and of the courtyard. It had not failed Him as the nails were driven
in His hands upon the cross. He did indeed trust the Lord, but He would not be delivered
from the anguish of His cross. It had been for this cause that He had come into the world. It
was for this cause that He had opened the virgins womb in His partuition. It was for this
cause that He had set His face like a flint towards Jerusalem (Luke 9:51). He had come as the
Lamb of God to take away the sins of the world (John 1:29). Nevertheless, His righteous soul
suffered anguish. He heard and was deeply pained by that uproar which arose from the foot of
the cross. Likewise also the chief priests, mocking Him with the scribes and elders, said:
He saved others; Himself He cannot save. If He is the king of Israel; let Him come
down from the cross now and we will believe Him. He trusted in God; let Him deliver
Him now if He will have Him. After all, He said: I am the Son of God. The thieves also,
which were crucified with Him, cast the same into His teeth (Matthew 27:4144)
There was a response on the part of Yeshua to all of these bitter accusations. Within
Messiahs heart there was the remembrance of the relationship that He had sustained from the
moment that He was taken from the womb. The response of His heart, to the blasphemous
slander which was reaching His ears from the crowd below the cross, turns immediately to
remember the establishment of that faith relationship which He had from the beginning in His
humanity. Yes, indeed You are the One who withdrew Me out of the womb, causing Me
to trust upon the breasts of My mother. I was cast upon You from My birth. From My
mothers womb You have been My God! (Psalm 22:910).
The attitude of faith which had blossomed in Him as a little child upon His mothers
breasts is remembered by this One Who was hanging in humility and shame, suffering these
bitter, railing jests. On the basis of His remembrance of His constant trust in the Lord, He
then asked, Be not far from Me for trouble is near, for there is no one to help (v. 11).
Messiah once again uses the metaphor of describing a human being by an animal. Around
the cross are those for whom He was suffering and for whom He would be dying as a
sacrifice in their place for their sins. But He describes as animals those who have rejected
Him and that which He was doing as well as those who were mocking and jeering at the Holy
One of God. Many bulls have encircled Me. Strong bulls from Bashan have surrounded
Me. They open wide their mouths at Me like a ravening and roaring lion (Psalm 22:13).
Messiah now turns to a more active consideration of His physical agony in verses 1421
of Psalm 22. Herein the scene of the cross is painted most graphically in His troubled words.
It is imperative for the reader to keep in mind the fact that Yeshua was perfect man as well as
perfect God. In His humanity, He suffered excruciatingly and fully as a man. As His eyes
surveyed the scene below Him, His mind thought upon His plight. The agony of His physical
body, of His bones out of joint, of His heart struggling to beat against the strain of
crucifixion; all of these things passed through His mind. I am poured out like water and
all of My bones are out of joint. My heart has become like wax. It has melted within
Me (v.14). He thought upon the dryness of His mouth and of the way that His strength had
withered away. My strength is dried up like a potsherd and My tongue sticks to my
jaws. You have brought Me down to the dust of death (v.15).
Messiahs thoughts at this point remind us of that cry from the cross, I thirst. The
Apostle John, one of those believers who stood at the foot of the cross, reported this thirst in
this fashion: After this, Yeshua, knowing that all things were now accomplished, that
the Scripture might be fulfilled, said I thirst. (John 19:28).

As Yeshua described His physical agony, He referred to the actual act of crucifixion in
Psalm 22:16. They pierced My hands and My feet. This phrase has come under the most
severe kind of attack in the centuries since the prophet wrote these words. There are many
who prefer to follow one of the several variant readings. These variant readings collectively
display an obvious, earnest desire on the part of scribes to avoid the verses plain reference to
the act of crucifixion. Each of the several variants which are found in different Hebrew
manuscripts of the Psalm very obviously display minor but differing changes which deviate
away, each in a different direction, from the original text of the verse which now is preserved
only in the ancient Greek translation of the Old Testament, the Septuagint. It is clear that each
of these Hebrew variant readings seeks to avoid the reading, They pierced My hands and
My feet by a minor change of the Hebrew letters of the verb. The only conclusion which the
honest observer can reach is that Rabbis in the Christian era, plagued by the evangelistic use
of this text, sought to erase the obvious reference to the death of the Messiah on the cross by
a minor and, to their own minds, somehow justifiable change of the text. However, none of
these Hebrew textual variants really make very good sense.
Had all of the readings in the Hebrew manuscripts agreed with other, their reading
inescapably would be accepted as the original. But since all differ in different directions and
all obviously seek to avoid the Messiahs agonizing words, none of these variant Hebrew
readings deserve support. Indeed, the fact that each variant reading deviates from the reading
preserved only in the Septuagint actually provides a testimony to the fact that the Septuagint
still contains the original statement of the Psalm which the Rabbis were struggling to avoid. I
am convinced that this statement of the Messiah here in this Psalm, though not confirmed by
a New Testament quotation, nevertheless is a direct reference to the act of crucifixion which
the Messiah endured as a sacrifice when He died for the sins of mankind.
Furthermore, there is a second reference to the piercing of the hands and feet of the
Messiah and it is a passage which directly relates this to the nation of Israel. It is in one of the
minor prophets. Zechariah 12:10 looks forward to the time when, after 1,900 years, Jerusalem
would be reoccupied by the Jews from whom it had been wrested by the Romans. The
prophet is led to describe a time when the nations around about the land of Israel would
rise up against those of the nation of Israel who have returned to the land at that time. I
personally am convinced that the event series described in Zechariah 12:18 already has been
taking place for some time. After prophesying in verse 9 of a great invasion of Gentiles who
are destroyed by the Lord, the Prophet describes the spiritual awakening of those of Israel
who have been delivered from this great enemy. He says: They will look upon Me [the
Messiah] Whom they pierced and they will mourn for Him as one mourns for His only
son (Zechariah 12:10). This reference does have a direct New Testament counterpart
which clearly indicates that the passage is speaking of the Messiah and of His crucifixion
1,900 years ago. The apostle John alludes to this passage in Revelation 1:7. Behold, He will
be coming with clouds, and every eye will see Him, and they also who pierced Him, and
all tribes of the earth shall wail because of him. See also John 19:37 for further
confirmation. The Apostle John, in discussing the events surrounding the crucifixion of the
Messiah, refers directly to Zechariah 12:10 and identifies its statement as a reference to the
crucifixion. And again another Scripture says: They will look on Him Whom they
pierced (John 19:37).
The perspective of the crucifixion is very clear in Psalm 22:1718. Through the Psalm
and through its recording of the very thoughts of the Messiah in His crucifixion, we may look
from the Saviors view point where He was nailed to the cross beam. He turns His head and
looks upon the distended wounds produced by the stress of the suspension of His body by the
nails (Psalm 22:1617). Furthermore, we can look through the eyes of the crowd which
standing below the Messiah at the foot of the cross, gazing rudely upon Him in His physical,

emotional and spiritual agony as He faced death as the Lamb slain before the foundation
of the world. (Revelation 13:8).
Those who are described in Psalm 22:7 as mocking and reviling the Messiah, spitefully
scoffed at the relationship between the Messiah and the Father of which He often had spoken.
They did not believe that there was such a relationship between God and the One hanging on
the cross at all. They mocked bitterly, sarcastically rejecting their King and said all manner of
spiteful things against Him. Their mockery took both verbal and physical forms as they
reviled Him and shook their heads insultingly at Him. They opened wide their mouths in
wide leers, showing the utmost of respect toward the spotless One on the cross.
The synoptic gospels unite in referring to the bitter sarcasm of the Messiahs enemies at
the cross. Matthew records the historical fulfillment in this way: And those that passed by
reviled Him, wagging their heads and saying, You who will destroy the temple and
rebuild it in three days, save Yourself. If You are the Son of God, come down from the
cross. The chief priest, with the scribes and elders said the same thing mocking Him.
He saved others; He cannot save Himself. If He is the King of Israel, let Him come
down from the cross now and we will believe Him. He trusted in God; let Him deliver
Him now if He will have Him, for He said I am the Son of God. The thieves who were
crucified with Him also cast the same into His teeth (Matthew 27:3944).
Now the attempts of His enemies to undermine the very basis of Messiahs rest in the
Lord were unsuccessful. Indeed, they produced exactly the opposite effect in Him. He turned
their mockery into a valid argument for His deliverance by the Eternal Lord. It had been true
from the conception of His body that the Eternal One had taken delight in Him. That fact had
been confirmed dramatically when, in the presence of John the Baptizer, He in dedication had
descended into the waters of baptism. And suddenly a voice came from heaven saying:
This is My beloved Son in Whom I am well pleased (Matthew 3:17). The faithfulness
that the Eternal Lord had shown continually gave the courage that Messiah needed in His
humanity for the trial of death that lay ahead at that time. See also Mark 9:7.
Messiahs response to the mockery of the crowd as they slandered this faith relationship
which He had sustained from His birth meditates upon the reality of that relationship. But
You are the One Who withdrew Me from the womb. You made Me to trust when I was
upon My mothers breasts. I was cast upon You from birth. From My mothers womb
You have been My God. Do not be far from Me because trouble is near and there is no
one to help (Psalm 22:911).
The Lord had been fully active in the birth of the Messiah when He had been brought into
the world to meet the spiritual needs of mankind. He had been fully active in the birth of the
Messiah, even to the arranging of the place where He was to be born by the decree of a
Roman governor who had no idea that he was fulfilling the will of God in that decree (Luke
2:1; Micah 5:12). That Messiahs body had been prepared in the womb by the Eternal One is
further discussed in Hebrews 10:5 and Luke 1:35.
The reader should recognize that a strong emphasis upon the experiences of the human
nature of the Messiah dominates all of Psalm 22 through verse 21a. Nevertheless the Divine
nature also is observable here. It was the Father Who had prepared the human body which
would become the local residence of the second person of the Godhead, which body the
Messiah willingly took (Psalm 40:68) at the time when He entered the world of mankind.
Undoubtedly it was the Father who united the human nature with the Divine Nature so that
the unique result was the God-Man. When the human child was brought forth from the
womb, the Divine Nature as part of the God-Man must have come forth as well. It must be
concluded that the Divine Nature permitted the human nature to grow normally and to go
through normal processes of learning without its gaining the omniscience which always had
been an attribute of the Divine Nature.

And the Child grew and became strong in spirit, filled with wisdom, and the grace
of God was upon Him. His parents went to Jerusalem every year at the Feast of the
Passover. And when He was twelve years old, they went up to Jerusalem according to
the custom of the feast. When they had finished the days, as they returned, the Boy
Yeshua lingered behind in Jerusalem. And Joseph and His mother did not know it, but
supposing Him to have been in the company, they went a days journey, and sought Him
among their relatives and acquaintances. So when they did not find Him, they returned
to Jerusalem, seeking Him. Now so it was that after three days they found Him in the
temple, sitting in the midst of the teachers, both listening to them and asking them
questions. And all who heard Him were astonished at His understanding and answers.
So when they saw Him, they were amazed, and His mother said to Him, Son, why have
You done this to us? Look, Your father and I have sought You anxiously. And He said to
them, Why do you seek Me? Did you not know that I must be about My Fathers
business? But they did not understand the statement which He spoke to them. Then He
went down with them and came to Nazareth, and was subject to them, but His mother
kept all these things in her heart. And Yeshua increased in wisdom and stature, and in
favor with God and men (Luke 2:4052 NKJV).
During this time of learning, of preparing for His work in His manhood, the God-Man
was obedient to His mother and father in His human nature. It must be remembered that at the
time of the decree, the Divine Nature also had taken a position of subordination, taking the
relation of Son with reference to the First Person of the Godhead. He maintained that
relationship of subordination throughout all of the human experiences of the man. Indeed, it
is inescapable that this relationship continues today even though Messiah has returned to His
throne at the right hand of the Father. That fact is powerfully stated in the Messiahs quotation
of the Fathers words to Him in the decree in Psalm 2:7. The initial verb is strengthened to
form a cohortative. It expresses the determination of the speaker, the Messiah according to
Hebrews 1:5. A second cohortative form will be found in the Fathers words to the Son. This
determination in the decree by the Eternal Lord concerning the earthly rule of the member of
the Godhead Who was assuming a relationship of subordination as Son is the basis for the
absolute assurance of the Father that the Son yet would have the long promised earthly rule in
spite of His rejection by the nation of Israel and by the Gentiles (Psalm 2:6). The Son gives
the reader of the Psalm the opportunity of enquiring into some of the remarkable details of
the decree which the Godhead made in eternity past. He directly quotes the statement of the
Father in the eternal decree.
I am determined to relate the details of the decree: The Eternal Lord said to Me:
You are my Son. This day I become Your Father [that is, in the decree]!. Ask of Me, for I
am determined to give You the nations for Your inheritance and the farthest parts of the
earth for Your possession. You will break them with a rod of iron. You will dash them
into pieces like a potters vessel (Psalm 2:79).
The same fact is evident in the Fathers words to the Messiah when He returned to His
place of glory in heaven. His submission is displayed throughout His great High Priestly
prayer. Father, the hour has come. Glorify Your Son, in order that Your Son may
glorify You, as You have given Him authority over all flesh (John 17:12a). That
relationship of subordination still is visible in the words of the Eternal Lord as the Messiah,
arisen from the Mount of Olives and returning to His heavenly throne, now approaches the
Fathers local presence in Glory. David reports: The Eternal Lord said to My Lord,
[Messiah] Sit at My right hand until I make Your enemies Your footstool. The Eternal
Lord will send out of Zion [the ancient capital of Israel] the rod of Your strength. Rule in
the midst of Your enemies! Your people [the children of Israel] will be willing in the day
of Your power (Psalm 110:13).

It may be seen, then, that the God-Man Messiah was obedient in both of His natures. The
position of subordination is fully displayed in all of His relationships with the Father in His
divine nature. Likewise, the human nature was obedient and fully trusting as it is so
beautifully expressed in His words in Psalm 22:1011.
At the foot of the cross an event was taking place which momentarily attracted Messiahs
attention. He describes it and we can view the unfeeling crudity of the Roman soldiers.
They part my garments among them and cast lots upon my clothing (Psalm 22:18).
The apostle Matthew records the event in this fashion: And they crucified Him and parted
his garments casting lots: that it might be fulfilled which was spoken by the prophet:
They parted my garments among them and they cast lots for my clothing (Matthew
27:35).
This section of the Psalm, which deals with the actual act of crucifixion, is now brought
to an end by the Saviors requests for help, deliverance, and for salvation from the mouth of
the lion. Surely the Messiah is using the references to the power of the dog, to the lions
mouth, as well as the horns of the unicorns to describe the crowd below Him and to refer to
the adversary who was behind that crowd. Among the crowd there were both Jews and
Gentiles. Behind the activity of the crowd was Satan.
It must never be thought that Satan was about to gain an advantage over the Messiah,
even though he had been responsible, in a sense, for the attack which was made by the
nations. It will be recalled that Psalm 2 describes the attack of those nations upon the Lord
and upon His Anointed One. Psalm 2:46 also describes how the Lord in heaven laughs at
those who thought that they could thwart the purpose of God. Satan was no more successful
in his attack upon the Messiah than were the nations whom Satan had prompted. In the upper
room discourse, Yeshua alluded to this fact in the words, Of judgment because the prince
of this world is judged (John 16:11). The cross was the means of bringing the judgment of
Satan.

OUTLINE OF PSALM 22
THE MESSIAHS CRUCIFIXION AND EXALTATION
I. The causes of the anxiety of the Messiah upon the cross 113
A. Forsaken of God 16
B. Despised of Men 711
C. Surrounded by Enemies 1213
II. Messiahs Physical Agony on the Cross 1421
A. Described by Him 1415
1. The disjointing of His arms on the cross 14a
2. The terrible beating of His heart on the cross 14b
B. Explained by Him 1518
1. The dehydration of His body 15
2. The piercing of His hands and feet 16
3. The prominence of all of His bones 17
4. The parting of His garments below the cross 18
C. Ended by Him in His prayer 1921
1. His request for the presence of the Eternal Lord 19a
2. His request for deliverance 19b21a
3. His assurance of an answer by the Lord 21b
III. The expectations of the exalted Messiah 2231
A. His Promise of Praise of the Eternal Lord in the Midst of the Church 22
B. His Anticipation of Praise of the Eternal Lord in the Midst of Israel in the Kingdom 2326
C. His Anticipation of Praise of the Eternal Lord from All The Ends of The Earth v. 2728
D. His Anticipation of Praise of the Eternal Lord From Succeeding Generations 2931

Observe that the requests of Psalm 22:11 and 19 are the first real, concrete requests for
help that the Savior has made. But You, oh Eternal Lord, do not be very far from Me. Oh
My Strength, hurry to help Me! It is as though the Savior had mildly requested that the
Father be nearby! Since the Saviors local residence at that time was upon the cross, it is His
desire for the Father to be very close to Calvary. Undoubtedly He was, for He was an
observer of the Sin Offering which was being killed for the sins of the world (John 1:29;
Hebrews 10:510).The first reason for the request of the Fathers presence found back in
verse 11 centers in the presence of affliction. One should ask the source of and the nature of
this affliction. A former student of mine, Charles Baker has communicated to me his
conclusions about Messiah in His suffering.
In this passage the things said are predicated to the whole person of the Messiah and are
true of the whole person. The passage we believe recounts the suffering of The Messiah in
relation to spirit beings. There was extensive revelation of spirit beings during the First
advent of The Messiah. Satan first objected to The Messiahs death (Matthew 16:2223), then
sought to bring about His death. Luke clearly implies that Satan was actively tempting The
Messiah (Luke 4:13). The whole teaching of Scripture would definitely seem to indicate that
Satan was actively engaged in attempting to defeat Gods program in The Messiah. It is
Satans ignorance of Gods program that caused Satan to bring about his own judgment (John
16:11) in The Messiahs death. The Messiah prays to the Father, Be not far from me. The
Father was to be near, overseeing the crucifixion because trouble was near. Since the Son was
already on the cross and the human elements have completed their active part in crucifixion
we are obliged to ask what other trouble could be near? How could strong bulls beset one
impaled on a cross? Why is there none to help? At this point it seems the only possible
recourse is the threat of evil spirits who would delight to completely defeat Gods plan by
killing His Son. . It is likely that the hordes of unseen evil spirit beings compassing about
the dying The Messiah, threatening and tormenting Him in the hour of weakness, were the
bulls.
How appropriate are the words of the Messiah as He turns His thoughts to His enemies
about Him since there are no helpers to consider. He had said at His trial before Pilate: My
kingdom is not of this world. If My kingdom were of this world, then would My servants
fight, in order that I should not be delivered to the Jews (John 18:36). He had told
Peter, Do you think that I cannot now pray to My Father, and He presently would give
Me more than twelve legions of angels? (Matthew 26:53). Yet He was without a helper of
His own volition. According to the following verse He was surrounded by the strong bulls of
Bashan. If the suggestion of Baker is accurate above, then there should be some link between
Bashan and spirit beings. A study of all of the contexts referring to the Rephaim (using an
Englishmans Hebrew Concordance) will be very suggestive that Baker is right.

III. For Your Sake I Have Borne Reproach

Another of the great Psalms of the cross is Psalm 69. It has many, many quotations and
points of contact with the New Testament. Like Psalm 22, it recorded the essence of the cry,
I thirst. He says: I have become weary from My crying. My throat is dry. My eyes
fail while I am waiting for My God (Psalm 69:3). It also reflects the suffering without a
cause which so troubled the Messiah in the courtyard of the high priest. Those who hate
Me without a cause are more than the hairs of my head. Those who are mighty, being
my enemies without a cause, would destroy Me (Psalm 69:4). It will be remembered that
this phraseology is directly quoted by the Messiah in John 15:25. As Messiah was explaining
to His disciples that they should expect that the world would hate them just as they had hated
Him, He says, If I had not done among them the works which no other man did; they
would not have sinned but now have they both seen and hated Me and My Father. But

this comes to pass that the Word might be fulfilled that is written in their law, they
hated Me without a cause (John 15:2425).
Messiahs identification of Psalm 35:7 and Psalm 69:4 as Psalms which prophesied of
Him is of extreme significance. He personally recognized and pointed out that this was
prophetic material concerning Himself. It is important that we maintain this conviction as we
move on to consider verse 5.
One of the difficulties which the believer faces in interpreting the Messianic Psalms is the
fact that several times these Psalms contain confession of sin. Psalm 69:5 is an example. Oh
My God, You know My foolishness; and My sins are not hid from You. This statement
has caused many commentators difficulty as they have attempted to explain it and its
relationship to the Messiah. A similar statement is found in Psalm 40 which also is identified
as a Messianic Psalm by a New Testament quotation. In Psalm 40:12 the Messiah says, For
innumerable evils have encircled Me about: My iniquities have taken hold upon Me so
that I am not able to look up. They are more than the hairs of My head. For this reason
My heart has failed me.
That these are the words of the Messiah is clearly confirmed by the flow of the argument
of Psalm 40. The Psalm also contains within it the clue which enables one to understand these
strange statements by Yeshua. We know that He did no sin. For to this you were called,
because the Messiah also suffered for us, leaving us an example that you should follow
His steps, Who committed no sin, neither was deceit found in His mouth (1 Peter
2:2122), quoting Isaiah 53:9. We know that He knew no sin for Paul speaks of the divine
transaction which made the Spotless Passover Lamb to be the One Who bore our sin. For
He [the Eternal Lord] made Him [the Messiah] Who knew no sin to be sin in our place, in
order that we might become the righteousness of God in Him (2 Corinthians 5:21). We
know that in Him there was no sin. So the Messiah was offered once for all to bear the sins
of many. To those who eagerly are waiting for Him He will appear a second time, apart
from sin, for salvation (Hebrews 9:28). For we do not have a High Priest Who cannot
sympathize with our weaknesses, but He was in all points tempted as we are, yet without
sin (Hebrews 4:15). Nevertheless, in His work upon the cross, the Messiah so became
identified with our sin that He confessed it as His own.
That identification of the Savior with our sin is the subject of His statement in Psalm
40:6: Sacrifice and offering You did not desire, You have dug open My two ears. You
have not required burnt offering and sin offering. The writer of Hebrews in chapter 10
clearly interprets this. He indicates that a body had been prepared for the Messiah so that He
might become a sin offering for mankind (Hebrews 10:613), On the cross the Messiah was
offering One sacrifice for sins forever. He made as His offering the offering of
the body of Yeshua HaMeshiach once for all (v.10).
In His work as a sin offering, The Messiah became so identified with our sins that He
confessed them as if they were His own. It is not an indication at all that He had sinned. It is
an indication that our sins were laid on Him and that He was fully identified with them in His
death.
Psalm 69 is unique in that it contains a number of verses which are identified as
Messianic by New Testament quotations. It is inescapable that the Divine Author used the
cries of the anguished human author to set forth through compenetration the cries of the One
Who would suffer for the sins of the whole world. The Psalm opens with an anguished plea
concerning sufferings which were undeserved by the sufferer. It is not possible to identify the
occasion which brought the torment of soul which in turn gave rise to Davids excruciating
outcry in the Psalm. But, because of repeated identification of the words of the Psalm with
the agony of the suffering Messiah, it is inescapable that Davids words prophetically
reproduce the physical and mental anguish of the God-Man as He died for us. It was a death

which had been foreshadowed long ago on Mount Moriah when Isaac had been bound and
laid upon the altar by his father, Abraham (Genesis 22). These sufferings of David, which
occasioned this remarkable outcry of the One Who gave Himself as a lamb for the slaughter
occupy Messiahs thoughts and prayers throughout verses 14.
In many ways the pleas of verses 14 reflect Messiahs cries which are found in other
Messianic Psalms. He cries concerning the awful exposure to death and alienation from all
that was holy, using language which opens Psalm 40. That is a Psalm which, when properly
understood, takes the reader into the anguish of that pit of noise and torment into which the
Messiah descended for us in His death. Here in Psalm 69, His cries anticipate that awful
descent into Sheol while He was on the cross, just as Psalm 16 anticipated it as He prepared
Himself for the cross. Therefore My heart is glad and My glory is rejoicing. My flesh
[His physical body] will rest in hope for You will not leave My soul [His human soul] in
Sheol, neither will You allow Your Holy One [His physical body which would be laid in
Joseph of Arimathaeas tomb] to see corruption. You will show Me the path of life. In
Your presence will be fullness of joy. At Your right hand will be pleasures forevermore
(Psalm 16:911).
Here in Psalm 69, Messiahs cries undoubtedly include the anguish which the impending
physical death and the time of separation from fellowship with the Eternal Lord in spiritual
death were bringing to Him. The anguish of soul of which He speaks should be a warning to
the one who has rejected Messiahs redemptive work of dying in our places. His words
should give the individual, who has not turned to Him for the salvation which He has
provided, a glimpse of that which he will face in death. Deliver Me, Oh God, for the
waters have come up to My neck. I sink in deep mire where there is no standing. I have
come into deep waters where the floods overflow me (Psalm 69:12). The next two verses
provide the source of two of Messiahs outcries as He was facing death. Verse 3 echoes the
anguish of dehydration which also may be seen in Psalm 22:15. Here He cries: I am weary
because of My crying. My throat is dry. My eyes fail from waiting for My God.
On the cross Messiah groans about the injustice of the way that He was being treated by
those He came to help. Those who hate Me without cause are more than the hairs of My
head. Those who would destroy Me are mighty, being my enemies wrongfully. Though I
have stolen nothing, yet I must restore it (Psalm 69:4). Verse 4 is the source of the counsel
which is heard in the upper room. There He warned His disciples that they would also suffer
unjust hatred by those who were of the world.
If the world hates you, you know that it hated Me before it hated you. If you were
of the world, the world would love its own. Yet because you are not of the world, but I
have chosen you out of the world, therefore the world will hate you. Remember the
word that I said to you, A servant is not greater than his master. If they persecuted Me,
they will also persecute you. If they kept My word, they will keep yours also. But they
will do all of these things to you for My names sake because they do not know Him
Who sent Me. If I had not come and spoken to them, they would not have sin, but now
they have no excuse for their sin. He who hates Me hates My Father also. If I had not
done among them the works which no one ever did, they would have no sin. But now
they have seen and also they have hated both Me and My Father. But this they have
done in order that the word might be fulfilled which was written in their law: They
hated Me without a cause (John 15:1825).
Later in the court of the High Priest, as prophesied in Psalm 35, these words again appear
in His thoughts about the injustice of the way that He was being treated. Let their way be
dark and slippery and let the angel of the Eternal Lord pursue them because they,
without cause, have hidden their net for Me in a pit which, without cause, they have dug
for My life (Psalm 35:67).

At Psalm 35:5 Yeshua turns to speak of the true cause of His suffering and this subject
continues through verse 18. The sins of believers are given as the first cause of His suffering
in verses 5 and 6. It is our foolishnesses and our sins with which He has become identified,
for which He is dying on the cross in Psalm 69. It is also for the sake of Israel. Israel is
alluded to in verse 6 as those who are waiting for the Lord. Let not them that wait on You,
oh Lord God of Hosts, be ashamed for My sake: let not those that seek You be
confounded for My sake, Oh God of Israel. (Psalm 69:4). He refers to the righteous of
Israel like Simeon and Anna who were waiting for the arrival of the Messiah. And see,
there was a man in Jerusalem whose name was Simeon, and the same man was just and
devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. And it
was revealed to him by the Holy Spirit that he would not die before he had seen the
Lords Messiah. And he came by the Spirit into the temple, and when the parents
brought in the child Yeshua to do for him after the custom of the law, then he took him
up in his arms and blessed God and said: (Luke 2:2538).
Those of the nation of Israel that had believed were included in specific benefits of the
death of Yeshua. A second true cause for the suffering Yeshua is seen in Psalm 69:712. He
was suffering reproaches against the Father. This harmonizes with the statement of Psalm 2:3.
There the nations are seen rising up against the Lord and against His The Messiah. Psalm 69
says, Because for Your sake I have born reproach. Shame has covered My face. I have
become a stranger to my brethren and an alien unto my mothers children. For the zeal
of Your house has eaten Me up and the reproaches of those who reproach You have
fallen upon Me (Psalm 69:79).
Because of His devotion to the Father, Yeshua willingly allowed Himself to come under
all manner of reproach by mankind. It is significant that the disciples remembered verse 9
when they saw His zeal for the things of the Lord during His ministry. When Yeshua had
driven out from the temple the oxen, sheep, doves and changers of money, He said to those
who sold the doves: Take these things away from here. Do not make My fathers house
a house of merchandise. And His disciples remembered that it was written, The zeal of
Your house has eaten Me up (John 2:1617).
It should also be remembered that, in those days in which His ministry was being
rejected, He set aside His filial relationships in order to identify Himself with those that really
believed in Him. He said as His mother and brothers attempted to draw Him out of the crowd,
Who is My mother? And who are My brothers? Whosoever will do the will of My
Father which is in heaven, the same is My brother and sister and mother (Matthew
12:48, 50).
Similar language is found in another Psalm that very probably contains Messianic
prophecy by compenetration. Psalm 38:11 says, My lovers and My friends stand aloof
from My sore, and My kinsmen stand far off. The same theme is found in Psalm 88,
likewise undoubtedly a Messianic Psalm. You have put away My acquaintance from Me;
You have made Me an abomination to them: I am shut up and I do not come forth
(Psalm 88:8). The theme again is touched in the conclusion of the Psalm. You have put
lover and friend far from Me and My acquaintance into darkness (Psalm 88:18).
This theme of the undeserved suffering and the reproaches that fell upon the Messiah on
the cross is, of course, the central reason for the cross. There is danger that a believer may
become overly occupied with the physical suffering of the cross without fully understanding
the Saviors spiritual suffering. To become occupied with His words, My throat is dried
(Psalm 69:3), while failing to understand that He was bearing our sins on the cross is utterly
to fail to understand the cross. There are many who become occupied with His cry, Father,
forgive them for they know not what they do without understanding what He was doing.
It is possible to become involved in the contemplation of the physical spectacle as we see

Him made the song of the drunkards (Psalm 69:12) while failing to recognize that the
One hanging on the cross was the Eternal Creator.
This section of the Psalm which deals with the true cause of suffering closes with a plea
on His part which asks the Father to deliver Him from the pit. But as for me, My prayer is
to You, Oh Eternal Lord, in the acceptable time. Oh God, in the multitude of Your
mercy, hear Me in the truth of Your salvation. Deliver Me out of the mire and do not let
Me sink. Let Me be delivered from those who hate Me and out of the deep waters. Do
not let the floodwater overflow Me, neither let the pit shut its mouth over Me. Hear Me,
Oh Eternal Lord, for Your lovingkindness is good. Turn to Me according to the
multitude of Your tender mercies and do not hide Your face from Your Servant for I am
in trouble. Hear Me speedily. Draw near to My soul and redeem it. Deliver Me because
of My enemies. (Psalm 69:1318).
This is not a request which asks for deliverance from the cross. The Messiah understands
full well that the ministry of the cross must be completed before deliverance can come. The
language speaking of the deep mire to which The Messiah refers in this text has been used
already as a metaphor in the beginning of the Psalm. The Psalm opened with the plea: Save
Me, oh God, for the waters are come in unto My soul. I sink in deep mire where there is
no standing: I am come into deep waters where the floods overflow Me (Psalm 69:12).
These metaphors which describe the awfulness of the experience which was
overwhelming Yeshua are designed to help us understand the depths of His experience when
He took our place on the cross. The anguish to which He was referring, the experience of
sinking into deep mire, is not the experience of physical anguish. It includes that which lay
before Him, the experience of physical death. It includes His natural abhorrence for our sins.
It includes the fact that He would go to the pit, to sheol, for these sins. A Psalm to which we
have referred repeatedly helps us to understand this truth. Psalm 40 has the words which
Yeshua spoke as He departed from heaven to come to the virgins womb (Psalm 40:68). It is
also apparent from a study of the entirety of the Psalm in the original language that these
words actually are a review of His words spoken when He left heaven to enter the human
race. But here in the Psalm 40 the words actually are spoken from sheol. The translation
which is usually given to Psalm 40:13 obscures the fact that the Savior actually was in the
pit at that time and anticipating deliverance from it. Indeed, He actually was asking for that
deliverance from Sheol at that time (vvs. 1317).
Therefore the deep mire and the deep waters which were coming upon Him relate to His
experience as He sank into the pit. His cry, Let not the pit shut her mouth upon me
(Psalm 69:15), is a cry which requests that death should not hold Him. This is a perfectly
normal cry for Messiah in His perfect humanity. We have observed in Psalm 102:2324 and
in Psalm 89:45 the anguish which He felt as He faced physical death as a man. As a man, the
experience of entering hell was even more fearful. These portions of Psalm 69 clearly reflect
the concern of the human nature with its perfectly normal human emotions. What a Savior we
have Who has gone through all of the anguishes of human life as well as going through that
which we deserved, with the exception of sin!
The Messiahs words close this section of Psalm 69 with a reference to the fact that He
was the Servant of the Lord. And do not hide Your face from Your servant for I am in
trouble. Hear Me speedily (v. 17). This term, Your Servant is but one of many, many
points of contact which show that we are dealing with the Servant of the Eternal Lord,
Yeshua. Draw nigh unto My soul, and redeem it: deliver Me because of My enemies (v.
18). These words conclude His requests for Himself. He now turns in His thinking to His
enemies.
Once again our eyes, through the eyes of the Savior, look upon the scene around the
cross. We see the anguish of heart of the One Who is hanging on the cross. You know My

reproach, My shame and My dishonor. My adversaries all are before You. Reproach has
broken My heart and I am full of heaviness (Psalm 69:1920a). We may observe the
loneliness of the One who hangs there with no one to comfort Him. I looked for someone
to take pity but there was no one, and for comforters but I found no one (v. 20b).
Whereas in the gospels we are able only to observe the scene from the ground as events
moved about the foot of the cross, we are able to see in Psalm 69 what happened from His
own viewpoint. For example, in Matthew 27 we view the soldiers offering Him vinegar
mingled with gall to dull His senses before the crucifixion but He would not drink (v. 34).
Later Matthew reports that one of them ran, and took a sponge, and filled it with
vinegar, and put it on a reed, and gave Him to drink. The rest said, Let Him be! Let us
see if Elias will come to save Him (Matthew 27:4749).
On the other hand, in these crucifixion Psalms, we have the privilege of listening to
Messiahs own thoughts from the perspective of the cross. In the words of the Psalmist we
hear Him say: They gave Me gall for My food and in My thirst they gave Me vinegar to
drink (Psalm 69:21). The perspective is frightening in its clarity and vividness! Already in
the Psalm He has said, My throat is dried (v. 3). The word which is translated dried is
a word which has its counterpart in the cognate Arabic language. In that language the word
means a burning sensation in the throat. Undoubtedly there are few thirsts on earth that
compare to the dehydration anguish of crucifixion. And we are privileged to hear the
Messiahs own thoughts about it!
These statements about the pitiless reproach of The Messiahs enemies introduce the third
section of Psalm 69. It contains His plea for retribution and vindication (vvs. 1929). This
pitiless treatment by His enemies (vvs. 1921) brings a cry from Him which asks for the
judgment of His enemies (vvs. 2224). Let their table become a snare before them: and
for welfare, a trap. Let their eyes be darkened that they see not; and make their loins
continually to shake. Pour out Your indignation upon them and let Your wrathful anger
take hold upon them. Let their habitation be desolate and let none dwell in their tents
(Psalm 69:2225).
The apostle Peter recognized that this passage spoke of Judas and of Messiahs enemies
and, as we have already pointed out, used it during the upper room wait for the coming of the
Holy Spirit. To show why Judas should be replaced among the apostleship after his death,
Peter says, For it is written in the book of Psalms, let his habitation be desolate, and let
no man dwell therein and his bishoprick let another take (Acts 1:20). The apostle Paul
further extends the relevance of this portion to all of Israel that have rejected the Lord
Yeshua. He says: And David says, Let their table be made a snare and a trap and a
stumbling block and a recompence unto them. Let their eyes be darkened that they may
not see, and bow down their back all way. I say then, have they stumbled that they
should fall? God forbid: but rather through their fall salvation is come unto the Gentiles
for to provoke them to jealousy (Romans 11:911).
It may be seen, then, that these two New Testament apostles clearly understood the words
of the Messiah on the cross to speak of vindictive judgment both upon Judas and upon those
of Israel who had rejected Yeshua HaMeshiach and had brought His death.
The reason for this language, which obviously was in the mind of the Messiah upon the
cross, is seen in Psalm 69:2628. These who had persecuted the One Who was hanging upon
the cross were persecuting the One Who was suffering at the hands of the Father. A far
greater truth than His suffering at the hands of His enemies is this truth that the Messiah
was wounded for our transgressions. He was bruised for our iniquities. The
chastisement of our peace was upon Him and the Lord has laid on Him the iniquity of
us all (Isaiah 53:56). Very dramatically this truth is summarized by Isaiah in words that
follow: He had done no violence, neither was any deceit in His mouth. Yet it pleased the

Lord to bruise Him. He has put Him to grief (Isaiah 53:910). That which was happening
on the cross, of which Judas, the Gentiles and the Jews had their part, was in reality the work
of the Father. What was happening was that His soul was being made an offering for sin
(Isaiah 53:10). In His work upon the cross, He bore the sins of many, and made
intercession for the transgressors (Isaiah 53:12). For some it may be difficult to harmonize
Messiahs intercession for the transgressors and His call for revenge upon these, His
enemies.
The truth is there in the Scriptures. It cannot be denied. Both of these themes are true. He
asked for vengeance upon these for they persecute Him who You have smitten and
they talk to the grief of those whom You have wounded. Add iniquity unto their iniquity.
and let them not come into Your righteousness. Let them be blotted out of the book of
the living and not be written with the righteous (Psalm 69:2628).
Some have raised the question, Was Judas saved? The answer is an emphatic NO!
His name is blotted out of the book of the living. It is the book in heaven which contains the
names of those who still are alive. The name of Judas has not been written with the names of
the righteous!
The remarkable humility of the Messiah in His manhood is a theme which is found often
in Scripture. Here in Psalm 69:29a it clearly is anticipated. But I am poor and full of
sorrow. Isaiah describes it in the great redemption chapter. For He grew up before Him
as a tender plant and as a root out of dry ground. He had no form or comeliness and
when we looked upon Him there was no beauty that we should desire Him. He was
despised and rejected by men, a Man of Sorrows and acquainted with grief, and we hid
as it were, our faces from Him. He was despised and we did not esteem Him (Isaiah
53:23).
This is precisely the significance of Pauls remarkable description of Him as he
encouraged believers to use the Savior as the example for their lives of humility. Let this
attitude of mind be in you which also was in Yeshua HaMeshiach, Who, being in the
form of God, did not consider it robbery to be equal with God, but He made Himself to
be of no reputation, taking the form of a bondservant, and coming in the likeness of
mankind. And being found in appearance as a man, He humbled Himself and became
obedient to death, even the death of the cross. (Philippians 2:58).
Psalm 69 closes with an anticipation of the praise that will come because of the
resurrection of the Messiah, Yeshua HaMeshiach. He asks to be set up on high (v.29) with the
promise that He will praise and magnify the Lord in a way that will please the Lord much
better than any animal sacrifice (vvs. 3031). There is a remarkable parallel between this
statement and the statement of Psalm 40:69. The work of Yeshua was that of offering a
sacrifice which was pleasing to the Lord for, as Hebrews comments, The blood of bulls and
goats could never take away sins (Hebrews 10:4). The Messiahs sacrifice was the
sacrifice of Himself. Psalm 40 also comments concerning the fact the observation of the
death, burial and resurrection of Yeshua would be the basis for the trust on the part of many
(Psalm 40:3). In Psalm 69 Yeshua says. The humble will see this and will be glad, and
you who seek God, your heart will live (Psalm 69:32).
It appears to me that in this closing statement of the Messiah, He makes a comment that
refers to the Old Testament believer. These, according to many Scripture passages, were
temporarily confined in Paradise or Abrahams Bosom. This was a place within the confines
of hell according to Luke 16. It appears that Yeshua was talking about the relationship of His
own sacrifice to these Old Testament believers who were confined as prisoners within the pit.
He says; For the Lord hears the poor and does not despise His prisoners (Psalm
69:33).

According to the concluding verses of the Psalm, it was the conclusion of the Messiah
that His work of salvation would enable God to save Zion and rebuild the cities of Judah
(Psalm 69:35). He looked forward to the day when the heavens and the earth would praise the
Lord because God eventually would accomplish this (v. 34). The promise of Psalm 102:13
17 is accepted by Yeshua as He meditates on this promised future of Israel. He says in Psalm
69:3536, For God will save Zion, and will build the cities of Judah: that they may
dwell there and have it in possession. The seed of His servants also will inherit it and
they that love His name will dwell therein.
This conclusion, spoken by the Yeshua as He hung on the cross, is in complete agreement
with the promise the Father had made to Him days before as He looked forward to His death.
The Father had said to Him, probably in the garden, You will arise and have mercy upon
Zion, for the time to favor her, yes, the set time has come. For Your servants will take
pleasure in her stones and favor her dust. So the heathen will fear the name of the Lord
and all the kings of the earth Your glory. When the Lord shall build up Zion He will
appear in His glory. He will not regard the prayer of the destitute nor despise their
prayer (Psalm 102:1317).
This promise anticipates the day when the work of the cross will make it possible for the
Lord to declare the name of the Lord in Zion, and his praise in Jerusalem, when the
people are gathered together, and the kingdoms to serve the Lord (Psalm 102:2122).
This is one of the goals of the work of the cross.
It was only shortly after the Messiah had these thoughts of prayer pass through His mind
while hanging on the cross that His life left His body. Matthew 27:4750 indicates that after
His expression of thirst and after the offering of the vinegar in a sponge to the Messiah on the
cross, He cried once more and died. What the nature of that cry was is clear both from the
New Testament and from the book of Psalms.

IV. Into Your Hand I Commit My Spirit

One of the unique things about the relationship of the book of Psalms to the New
Testament gospel accounts of the life of the Messiah is the remarkable way that it expands the
New Testament accounts of the crucifixion. An examination of the stories of each of the four
gospels will show that each gospel devotes approximately 15 verses to the specific account of
the crucifixion. This seems to be a very strange proportion to give to a subject of such
importance. It seems to me that the reason for this proportion lies in the fact that the gospel
writers are given the responsibility of relating the actual facts. To the writer of the book of
Psalms, God imparted a much more complex task. These prophetic writers, writing as much
as a thousand years before the death of Yeshua, wrote out of their own experiences in many
cases. These experiences were deeply troubling circumstances. The Spirit of God so directed
their writings that He infused into their words a deeper relevance. By means of New
Testament revelation these words are seen also to be the words of Yeshua during His life
ministry here on earth.
Psalm 31 is an excellent example of a Psalms expansion of the gospel materials
concerning the crucifixion. In the gospels, the seventh word of The Messiah spoken audibly
from the cross is seen to be Into Your hand I commit My spirit (Luke 23:46). This final
cry of Yeshua, as He voluntarily gave up His life, has no great emphasis placed upon it in the
gospel account. This act of entrusting His spirit to His Father as it became separated from His
physical body in death finds a remarkable expansion in Psalm 31. It is a Psalm which
expresses the trust of Yeshua as a man in His heavenly Father. In You, Oh Eternal Lord,
do I place My trust. Never let Me be ashamed. Deliver Me in Your Righteousness
(Psalm 31:1). He asks that the Father would deliver Him speedily for His trust in Him was a
trust in One Who is a means of defense. Bow down Your ear to Me. Deliver Me speedily!

Be My rock of refuge, a fortress of defense to deliver Me. For You are My rock and My
fortress. Therefore, for Your names sake, lead Me and guide Me. (vvs. 23). He asks
that the Father may pull Him out of the net which has been laid for Him by His enemies.
Pull Me out of the net which they secretly have laid for Me, for You are My strength
(v.4).
We have observed in Psalm 35 a Psalm of the courtyard judgment, that His enemies
without cause hid for Me their net in a pit which, without cause they have dug for My
soul (Psalm 35:7). That net and that pit involve His death. His request is a request that He be
delivered out of death.
It is because of Messiahs confidence in the Father that He makes this prayer of committal
which is recorded audibly in the New Testament. Into Your hand I commit My spirit; You
have redeemed Me, oh Eternal Lord God of truth (Psalm 31:5). The Psalm contains a
review of the earthly experience of the Messiah. It is a review which remembers the grief, the
sighing, the awful experience of becoming associated with mankinds sin and the anguish of
the reproach of His enemies and friends. He says: For My life is spent with grief, and My
years with sighing: My strength is failing because of My iniquity, and My bones are
consumed (Psalm 31:10).
Once again one must be reminded of the fact that it is our iniquity which has been laid
upon him which He is confessing. Forget it not that this statement is contained in the same
Psalm and in the same words of the One Who said: Into Your hand I commit My spirit
(Psalm 31:5). He definitely makes reference to Judas in verse 11 in the words, I was a
reproach among all My enemies, especially among My neighbors, and a fear to My
acquaintances. They that saw Me outside fled from Me (Psalm 31:11). In Psalm 31
Yeshua reviews the way that He has been treated with slander, deceit, the devising of ways to
take His life. I am forgotten like a dead man, out of memory. I am like a broken vessel
for I hear the slander of many. Fear is on every side while they take counsel together
against Me. They scheme to take away My life (Psalm 31:1213).
It is a Psalm which shows the heaviness of the heart of the Lords Servant. Make Your
face to shine upon Your Servant. Deliver Me for Your mercies sake (Psalm 31:16). As
He looks forward to His death. He asks that He might not be ashamed but rather that the
wicked might be ashamed and might remain silent in their graves (v.17). This obviously is a
reference to His own anticipation of resurrection. It is to this resurrection that He alludes
when He says, Oh how great is Your goodness which You have laid up for those who
fear You, which You have accomplished for those who trust in You before the sons of
men! You will hide them in the secret of Your presence from the pride of man You will
keep them secretly in a pavilion from the strife of tongues (Psalm 31:1920).
The Messiah definitely was anticipating deliverance from those who had plotted His
death. His resurrection would be that deliverance. How He blesses the Lord in His certain
assurance of resurrection! (Psalm 31:21). He expresses once again from His human nature
how His heart had been troubled in the early days of His rejection. For I said in My haste:
I am cut off from before Your eyes. Nevertheless You heard the voice of My
supplications when I cried unto You (v.22). As Messiah committed His spirit unto the
Father and allowed the life to ebb from His body, He called upon all believers to love the
Eternal Lord because of what the Lord had done. He calls upon those of us who are believers
to be strong in courage and to continue in our trust in the Lord. Oh love the Lord, all of
you His saints. The Lord preserves the faithful, and plentifully rewards the proud doer.
Be of good courage and He will strengthen your heart, all you who hope in the Lord
(Psalm 31:2324).
We who have observed that the Lord did hear Messiahs prayer and did resurrect Him
from the dead have so much to cause us to love the Lord!

Questions for Chapter Eight

1. What is the New Testament clue that identifies the first part of Psalm 2 as a portion
speaking of the rejection of Yeshua?
2. How does the New Testament identify the speaker in Psalm 22?
3. What was the primary cause of the anguish of Yeshua HaMeshiach during His crucifixion?
4. What is the explanation for the loneliness of the cross that is expressed in Psalm 22:12?
5. How does Psalm 22 portray the physical sufferings of the cross?
6. How is it that confession of sin is found in Psalm 69:5 when it is identified as a Messianic
Psalm?
7. Do Psalms 22 and 69 reflect the meditations of the divine nature or the human nature of
The Messiah? Why?
10

10Northrup, Bernard E.: Recognizing Your Messiah in the Psalms : Finding Christ
in the Psalms. Oak Harbor, WA : Logos Research Systems, Inc., 1997

Chapter Nine:
Messiah in Death
BIBLE PORTIONS FOR STUDY: Psalm 16:811; Psalm 41; Psalm 40; Acts 2:2531.
That portion of time in the life of Messiah which lies between His death and His
resurrection is undoubtedly the most obscure period in the life of the Messiah. It is a period of
darkness because it is so little considered by believers. Seldom do we give our attention to the
three days and three nights in which the Saviors body lay in the grave. Those three days and
three nights lie in the shadow of the cross. The importance of the cross is known to every
believer. As a result, it is easy for us to fail to look beyond the cross and wonder what
happened to Yeshua during those three days and three nights while His body lay in a Judean
tomb.
The time of death also is an obscure period in the life of the Messiah in that there is so
little revealed in the gospel records concerning it. When we examine each of the four gospel
accounts we discover that practically nothing is said of this interval of the life of the Messiah.
Now Yeshua does mention it more than once. In Matthew 12:3940 he says, An evil and
adulterous generation seeks after a sign, and there shall no sign be given to it but the
sign of the prophet Jonah: for as Jonah was three days and three nights in the whales
belly so will the Son of Man be three days and three nights in the heart of the earth.
This statement by Yeshua is one of the most extensive statements in the gospels
concerning the interval of His death. He specifically tells us that it will be for three days and
three nights. He tells us that He will be in the heart of the earth. This raises some intriguing
questions. To what does Yeshua refer when He speaks of the heart of the earth? Is He
referring to His physical body and its temporary residence in the grave of Joseph of
Arimathaea? This may well be. On the other hand, it is possible that He is rather referring to
the place where His soul and His spirit went during the interval of death.
In any case He does announce to the disciples that He was going to die and He makes
clear reference to His resurrection on the third day, but He does not say anything further
about the place where He would be in death (Matthew 16:21). Yeshua also refers to His death
two days before the feast of the Passover when He was at the house of Simon the leper. While
He makes reference to the anointing of His body for burial (Matthew 26:12), He does not
further expand what would happen to Him after death. In Matthews account of the death,
burial and resurrection of the Messiah, there is no reference whatsoever to the place of His
residence during the time of death. Matthew does tell the story of the burial of the body of
Yeshua. In Matthew 27:5761 he describes the manner in which Joseph of Arimathaea
requested the body of Yeshua from Pilate and placed it in his own tomb behind the great stone
at the door. But there is no reference whatsoever in Matthews account which would give us
any insight into the activities of Yeshua during death. Matthews gospel tells the historical
facts as they were observed by those on earth. It can go no further than that. Precisely the
same thing is true of the Gospel of Mark.
On the other hand, the Gospel of Luke makes it clear that we should look for material
which relates to the interval of death. The Beloved Physician Luke is, of course, the author
who gives us insight into the fact that there would be experience and consciousness after
death. He clearly reveals that there is not cessation of consciousness at death, that there is no
soul sleep. Yeshua very clearly told the thief on the cross who had turned to Him in faith,
Verily I say unto you, today you will be with Me in Paradise (Luke 23:43). That
statement is a clear denial of the false doctrine that the believer sleeps in his grave until the
resurrection.
This startling revelation indicates that Yeshua did not stay in the tomb at death. While His
physical body was in Josephs tomb, His soul and spirit were elsewhere. This marvelous truth

is the key which points us to an intriguing study in the life of the Messiah. The gospel of
John, like the accounts of Matthew and Mark, makes no reference to the interval of death to
give us understanding of that period. Johns gospel is the gospel which emphasizes the Deity
of the Messiah. Perhaps this is the reason why no information is given concerning the activity
of the Messiahs human nature during this obscure time.
While the interval of death is indeed a very dark and obscure period in the life of The
Messiah, it is nonetheless a vitally important period for the believer to understand. Such an
understanding will guard him against some of the cultic and occultic errors which are taught
concerning human death. The study which we will make about the Messiah in His death will
clearly demonstrate that His human soul was not unconscious or asleep during this interval of
death. It will also demonstrate that His human soul was not aimlessly wandering about as
some have pictured mans state in death. Furthermore it will demonstrate that the human soul
of Yeshua during the interval of death was still in separation from the Father, just as it had
been on the cross.
A conclusion which we must draw from the evidence which we will consider is the truth
that the salvation was yet incomplete during the interval. The Apostle Paul clearly and
emphatically declares the truth that salvation was incomplete and by no means accomplished
until the resurrection of the Messiah from the dead. While this obscure period of the death of
the Messiah is mentioned very little in the gospel records, it is well developed in the book of
Psalms. Perhaps it would be well to remind ourselves of the fact that the gospels often handle
the material of the life of the Messiah in a very matter-of-fact manner. The four evangelists
wrote as historians, recording the observed details of the life of Yeshua. The Psalmists, on the
other hand, wrote as prophets, lead by the Divine Author to write concerning the death, burial
and resurrection of Yeshua. From their prophetic perspective, it was possible for these men,
while writing of their own trials, to write at the same time under the ministration of the
Divine Author of the activities of the Messiah during the interval in which His human body
was dead.
An important question at this point will be But how can we find this material in the
Psalms? We have considered this question before. Perhaps we should remind ourselves of
the New Testament keys which so beautifully unlock the great Messianic passages. You may
recall from our study in chapter two that there are three basic keys which you can use to
unlock the Psalms which speak of the Messiah. These are Biblical keys which are given to us
by the various writers of the New Testament. These men who were careful students of the Old
Testament set the example for our own study and show us just how these keys should be used
in order to unlock the prophetic passages.
The first key which we found was the key of the New Testament quote. The quotation key
is a tool which is repeatedly used by the New Testament writers. They show us certain of the
Psalms and positively identify them as containing material which prophesies the life and
death of Yeshua HaMeshiach.
The second key which we considered is the key which asks Who are the persons
involved in this Psalm? This is the question which was raised by the Ethiopian eunuch when
he was riding in the chariot with Philip (Acts 8:3435).
The third key is the key of the time element. This key is extremely important in the
consideration of the interval of death in the life of the Messiah. It will transport us into the
darkness and cast the light of revelation upon the events which lie between the burial and
resurrection. As we ask ourselves, When did these events happen? and When were these
words spoken?, we will observe great Psalms which unfold revelation to us of this important
period of Messiahs death.

I. Messiah Views Death and Sheol

We have seen that Acts 2 is the quotation key which unlocks Psalm 16. Peter, in his use of
Psalm 16 in his first sermon, clearly indicates that Psalm 16 contains the words of the
Messiah as He was preparing Himself for death (Acts 2:2531). Because this Psalm has so
much in common with the Psalms which explain what happened while Yeshua was in death,
we will return to it briefly and examine the portion which tells of the death interval.
Peter quotes the following portion from Psalm 16 and identifies these words as the words
of the One Whom the disciples loved, the One Whom they had seen die and then rise from
the dead. I foresaw the Lord always before My face for He is on My right hand in order
that I should not be moved. Therefore My heart rejoices and My tongue is glad.
Moreover My flesh also will rest in hope because You will not leave My soul in hell,
neither will You suffer Your Holy One to see corruption. You will show the ways of life
to Me. You will fill Me full of joy with Your countenance (Acts 2:2528).
In His interpretation of the portion, Peter says concerning the writer David, the human
writer of Psalm 16: Therefore being a prophet and knowing that God had sworn with
an oath to Him; that of the fruit of his loins according to the flesh He would raise up the
Messiah to sit on His throne, he seeing this before spoke of the resurrection of the
Messiah, that His soul was not left in hell, neither did His flesh see corruption (Acts
2:3031).
Now Peter clearly tells us here that Psalm 16 reveals that after His death the Messiah did
go to hell. Peter also unfolds to us the truth that the Psalm clearly predicts, through the
instrument of Messiahs own words, that Yeshuas body would not decay in Josephs tomb (v.
31). Now this is exceedingly important material which begins to open the door to the dark
shades of the death interval.
We have seen in a previous chapter that Psalm 16 is a Psalm which speaks of the
preparedness of the Messiah in His humanity to accept the burdens which were placed on
Him in the garden. We have seen that it is also a Psalm which expresses Yeshuas
preparedness as He looked forward to His physical death. It is to His death that the Psalmist
personally refers in his words, My flesh also will rest in hope (Psalm 16:9). The death of
the Messiah meant the separation of His soul and spirit from His physical body.
We have already seen in the gospels what happened to our Messiahs body. It was
hurriedly placed in the tomb by Joseph of Arimathaea and Nicodemus. The latter provided the
spices for the burial. And there came also Nicodemus, who at the first had come to
Yeshua by night, and he brought a mixture of myrrh and aloes, about a hundred pound
weight. Then they took the body of Yeshua and wound it with linen clothes with the
spices, as the custom of the Jews is to bury. Now in the place where He was crucified
there was a garden, and in the garden a new sepulchre wherein no man ever had lain.
For this reason they laid Yeshua there because of the Jews preparation days, for the
sepulcre was nearby (John 19:3942).
The Messiah did not fear what would happen to his physical body. It would rest in
hope. The reason for His confidence is clearly stated in Psalm 16:10. There Yeshua says,
For You will not leave My soul in sheol, neither will You allow Your Holy One to see
corruption. This latter phrase definitely has reference to the preservation of the physical
body of the Messiah from any decay. His anticipation, therefore, was that His physical body
would not be left in the grave to decompose.
Another Psalm which we will consider more fully in the next chapter reveals to us that
this had been a concern to Him before He was given revelation in His humanity concerning
all of the details of His death, burial and resurrection. Psalm 30:9 records His words. They
can only be His words. They are inappropriate when applied to any other human being. It is
the Messiah who says in the Psalm, What profit is there in My blood in My going down
to the pit? Will the dust praise You? Will it declare Your truth? This concern of Psalm

30 was completely resolved in Psalm 16 because of the instruction given in the night seasons.
The Messiah fully knew, by the time that He spoke those words, that His physical body
would be raised from the dead without corruption.
On the other hand we have observed, both in Acts 2 and in Psalm 16, the truth that the
Messiah now was anticipating that His soul would go to sheol. These are His words. My
heart is glad and My glory rejoices. My flesh also will rest in hope, for You will not leave
My soul in Sheol, neither will you allow Your Holy One to See corruption. You will show
Me the path of life. In Your presence will be fullness of joy. At Your right hand there will
be pleasures forevermore (Psalm 16:911).
The apostle Peter clearly confirms this as we have seen. It is unquestionably a part of His
anticipation that His soul would not be left in hell. Already we have observed that Yeshua
would be going to paradise. We also have observed the curious statement in Matthew 12 that
He was going to spend three days and three nights in the belly of the earth. Perhaps there is a
connection between these references. It also may be observed in Psalm 16:10 that the
counterpart of the Messiahs hope concerning His body and His soul was His resurrection
from the dead. This truth is developed in Psalm 16:11. You will show Me the path of life.
In Your presence is fullness of joy. At Your right hand there are pleasures forevermore.
The Messiah anticipated resurrection of both His soul and spirit, His soul from hell and His
body from the grave. He clearly anticipated His ascension after His death, for He looked
forward in the verse to His return to the presence of the Father and to His present session at
the Fathers right hand.
Therefore, here in Psalm 16 we have observed Messiah viewing death and sheol from the
perspective of the garden. In this Psalm He is looking forward to both, not in the sense of
delightful anticipation but in expectation of that which lies just ahead.
Now the gospels have given us no information of any detail concerning a visit by the
Messiah into hell. The reference of Psalm 30:9 intriguingly does mention His visit to the pit.
This is an exceedingly significant statement in a Psalm which opens with exultation and
praise for resurrection from sheol! Because Psalm 30 is a Psalm which speaks so much of
resurrection, it will be considered at a later time. There are some materials, nevertheless,
which introduce us into the very holy place of the experience of the Messiah in the dark
shades of death.

II. Messiahs Confidence Before Sheol

Psalm 41 is a remarkable Psalm which speaks of the death of Yeshua. Yeshua Himself
identified this Psalm as a Messianic Psalm through His quotation of verse 9. He says in John
13:18, I speak not of all of you: I know whom I have chosen but that the Scripture may
be fulfilled, he that eats bread with Me has lifted up his heel against Me. Now I tell you
before it comes in order that, when it is come to pass, you may believe that I am.
This reference to Judas, as the sop is given to the betrayer, comes from Psalm 41, a Psalm
which speaks of the extremities of death and hell. Psalm 41 is one of the numerous Psalms in
which the translations manifest failure upon the part of the translators to comprehend fully
the meaning of these Psalms. This lack of comprehension of the Messianic theme made it
possible for the translators to overlook very important keys which spoke of His resurrection
out of death. Because these translation keys have been ignored in most translations, it now is
necessary for us to retranslate certain crucial time elements in verses 1013. He Who speaks
of His betrayal in verse 9 also asks for resurrection in verses 1013. He Who describes how
His friend, who had eaten food with Him had lifted his heel against Him, (v.9) is the same
One who speaks of Himself and prays concerning Himself that the Lord will restore Him to
life and give Him the rewards which are due to Him in verses 13. The mood of these first
verses of the Psalm are jussive, a mild way of giving a request/command.

A suggested translation of these verses is as follows; Blessed is He Who considers the

poor one. May the Lord deliver Him in His time of trouble. May the Lord preserve Him
and restore Him to life. May He be blessed upon the land and may You not deliver Him
into the will of His enemies. May the Lord strengthen Him upon His bed of languishing:
may You make all His bed in His sickness (Psalm 41:13).
There are definite clues in the Hebrew text which show that this is indeed the mood of
this passage. It is a Psalm which is a prayer. But when was the Psalm spoken? The application
of the time key requires us to examine time elements in the Psalm. Clearly the Psalm is
spoken after Messiahs death because He speaks of the fact that He has become identified
with sin. I said, Eternal Lord, be merciful to Me. Heal My soul because I have sinned
against You. (v.4). This identification with sin is a subject so important that we will return
to it. It is also clear that the Psalm is spoken after the betrayal by Judas. Even My own
familiar friend in whom I trusted, who ate My bread, has lifted up his heel against Me
(v.9). The fact that He has died is further confirmed by the fact that His enemies expect Him
to rise up no more. A thing of Belial clings to Him! And now that He lies down, He will
arise no more. (v.8). Indeed, His concluding words which request that He be raised up, a
resurrection from the dead according to verse 2, clearly supports the fact that Psalm 41 is a
Psalm of the dark shades of the death of the Messiah. May the Eternal Lord preserve Him
and restore Him to life (v. 2). Psalm 41 beautifully outlines as follows:

OUTLINE OF PSALM 41
MESSIAH IN SHEOL REQUESTS HIS RESURRECTION
I. The Blessedness of Humbled Messiah 13
A. Stated v. 1a
B. Anticipated v. 1b3
1. In His hope of deliverance 1b
2. In His hope of reservation and resurrection 2a
3. In His escape from His enemies 2b
4. In the Fathers upholding of Him on His bed of death 3
II. The distress of Suffering Messiah 49
A. His plea for mercy and healing v. 4a
B. The causes for His plea v. 4b9
1. His Suffering because of our sin 4b
2. His Suffering because of enemies desire for His death 5
3. His Suffering because of enemies devising of His death 68
a. They rejected His ministry 6a
b. They spread dissent 6b
c. They prepared an evil 7
d. Their conclusion on His death 3
4. His suffering because of His friends betrayal 9 (John 13:18)
III. The expectations of vindicated Messiah 1013
A. His gracious resurrection 1011
1. Based upon the Fathers Mercy v. 10a
2. Brings Revenge on His enemies v. 10b
3. Shows Fathers Acceptance of His work in His death 11
B. His justified expectation 1213
1. Based upon His own perfections 12a
2. Assured by the Fathers upholding 12b
3. Results in eternal communion 13a
Conclusion: Praise to the Eternal Lord of Israel 13b

A. Comments on the Person of Psalm 41.

That Yeshua HaMeshiach is the person of the Psalm is suggested by Yeshuas use of the
Psalm in the Upper Room Discourse. Indisputably He used it of Himself. The language
concerning the confession of sin long has stood in the way of the interpreter, but the meaning
should be clear that He is not confessing His own sin for He had none. He is confessing our
sin which had been laid upon Him just as He confesses it in Psalm 41:12. According to Psalm
40:68, Messiah had come to replace the temporary and inadequate animal sacrificial system
with a means of taking away sin.
For the law, having a shadow of the good things to come and not the very image of
these things, can never with those same sacrifices, which they continually offer year by
year, make perfect those who approach [God through these sacrifices]. For then would
not they have ceased to be offered? For the worshipers, once purified, would not have
had any more consciousness of sins. But in those sacrifices there is every year a
reminder of sins. The reason is that it is not possible for the blood of bulls and goats to
take away sins. Therefore, when He was coming into the world, He said: Sacrifice and
offering You did not desire, but You have prepared a body for Me. In burnt offerings
and in sacrifices for sin You had no pleasure. Then I said: Behold, I come. In the
volume of the book it is written concerning Me, to do Your will, Oh God (Hebrews
10:17). Messiah became a sinner, but not by His own works! I am justified, but not by my
own works! My sins became His own. His righteousness became my own, and all through
Calvary!

B. Comments on the Time of Psalm 41.

In verses 13 of Psalm 41 the key jussives set the tone of the entire section. These mild
command/requests are third-person jussives of request. Their expectation is future and thus
the time is future from the One Who is speaking. He was waiting for restoration to life after
His judgment for our sin. The One speaking, the Messiah, yet needs the Fathers help in
resurrection for He asks for that in verse 10. But You, Oh Eternal Lord, be merciful to Me
and raise Me up in order that I may repay them. By this I will know that You are well
pleased with Me because my enemy will not triumph over Me. He lies on the couch in
His sickness of death at the time from which the Psalm actually is spoken (v. 3). He is there
because of the lifting up of the heel of Judas (v. 9). He awaits resurrection (v. 10). He awaits
restoration into the heavenly presence of the Father (v. 12). As for Me, You will uphold Me
in My spotlessness [a word used of the spotless Passover lamb] and will set Me before Your
face forever.

C. Conclusion Concerning Psalm 41

The person of the Psalm can only be the Messiah. It is impossible to place the Psalm other
than in the experience when, according to Psalm 16, His soul and spirit left His physical body
in death and went down to Sheol until the day of His resurrection.
This then, briefly considered, is the content of Psalm 41. Yeshua HaMeshiach speaks in
the Psalm after His death as He looks forward through the interval of death and requests
certain elements of preservation during that time. It is He Who is the blessed One Who has
considered the poor one. Oh the blessedness of the One Who has considered the poor. In
the day of hardship may the Eternal Lord deliver Him (v. 1a). The reference to
Messiahs consideration of the poor certainly is primarily to His work on the cross, although
it also may include His wonderful work for the suffering of the nation in His life ministry. In
that work of the cross He has provided for those who have no offering which they can bring
for themselves. He has made a means of escape for every man (Hebrews 2:23).
The jussive verb in the last clause of verse 2 sets the mood of mild request throughout this
section. On the basis of this work which Messiah had performed for mankind, He makes
request for His own deliverance in this time of trouble, that is, His death, not only requesting

preservation but actually asking that He may be restored to life. May the Eternal Lord
keep Him and restore Him to life. May He not give Him to the soul desire of His
enemies (Psalm 41:2). Psalm 41 demonstrates to us that there were certain things that
continued to be distressing to the human mind of the Lord Yeshua in His state of death. These
are discussed in verses 49. Psalm 41:4 also proves distressing to the believer who is seeking
to find The Messiah in the Psalm. It is one of those several Messianic Psalms in which the
Messiah speaks very specifically of His identification with sin. The language has frightened
interpreters into the conclusion that only verse 9 relates to Yeshua.
Psalm 41:4 says I said, Oh Eternal Lord, be merciful unto Me! Please heal My soul
for I have sinned against You. This is language which appears to be in conflict with the
character of the Messiah. It is plain from the New Testament verses that we have examined
that He was not a sinner in any sense of the word. How then can these words be His words?
They are His words only because He became fully identified with the sinner. How is this so?
Inasmuch as every believer is considered to be in Messiah Yeshua in nearly 100 New
Testament statements, the believer is given complete and full standing in the Messiahs
righteousness. At the same time the court of law which sent the Messiah to the cross to
receive the wages for sin which we actually deserved, also counts Messiah fully to be guilty
of the sins of those for whom He died, the sins of the whole world. And He Himself is the
propitiation [the sacrificial price that was paid] for our sins, and not for ours only but also
for the sins of the whole world (1 John 2:2). But the only possible way that God could take
away the sin of a believer was for that believer himself to die for his sin. So that God might
deal graciously with the believer, precisely that was accomplished through the substitutionary
death of the Messiah in the believers place, whether he be Jew or Gentile. The simple little
expression, in Messiah Yeshua, repeatedly found referring to our position in the Savior,
holds a wealth of truth for the believer in this area.
It must be concluded, then, that these words are the words of the Messiah, but only
because Me bore our sins upon His own head when He died in the sinners place upon
Calvary. He confesses our sins which He bore in His death as if they were His own. He died
exactly as if they were His own. That this was not actually the case was exceedingly obvious
from internal evidence within the Psalm. In verse 12, the One who confesses our sin as if it
were His own, now maintains His absolute spotless integrity. The word which is translated
integrity in many versions is the word which is repeatedly used in the Hebrew Scriptures to
describe the spotless, sacrificial lamb without blemish. This was precisely the case
concerning Him. The Messiah never had committed a single act of sin. He was perfectly
spotless. He had died as a sacrificial lamb on Calvary. But this is the reason for the
confession.
This unfolds a very interesting area of truth. Great emphasis has been placed upon the
words, it is finished, which were spoken by the Messiah as He ended His suffering upon
the cross. Very often expositors have concluded that these words mean that the work of the
Messiah in obtaining eternal salvation for us was altogether completed at the moment that He
expired. This confession in Psalm 41:4 may well intimate that the Messiah yet was awaiting
His resurrection and the clearing of His name of the sins which had been laid on Him on
Calvary. It is possible, however, to hold that He is merely quoting something that He said
when sin was laid upon Him on the cross. After all, the verse begins: I said, Oh Eternal
Lord: be merciful unto Me. This, then, is definitely to be identified with His identification
with our sins. The question still remains, Was the Messiah still bearing our sins while He
was in the state of death? We will have to search farther to find the answer to this question.
It is interesting to note that the Messiahs human nature, meditating upon the events of the
cross and of His earthly life, makes reference to the personal suffering which He had endured.
Specifically, it is His treatment by His enemies and by His friend, Judas, which comes to His

mind in this obscure moment of His life. He reviews the treatment that He had received by
the hand of those who should have been His friends but were His enemies. He describes in
verses 58 the manner in which the leaders of Israel had come to observe His ministry with a
fiendish desire to scatter slander abroad concerning destruction of His life.
It is clear that these things bore heavily upon the heart of the Friend of man. He had been
as a friend or as a brother to them (Psalm 35:1314). They had pursued Him fiendishly,
unrelentingly. The Pharisees, the Sadducees and the Herodians had banded together,
forgetting their animosities in their mutual desire to eliminate this hazard to their legalistic
ritualism. He remembers their conclusion which they had reached upon the moment of His
death, A thing of Belial cleaves fast unto Him and now that He is lying down, He will
rise up no more (Psalm 41:8).
Note that His enemies also refer to the lying down of Yeshua in death just as we have
seen in verse 3 in His own statement. This idea of lying down on a death bed has been used
extensively in Hebrew literature. It is clear that His enemies felt that, once He was dead, this
hated enemy of God would never rise again.
Consider how this must have felt to the Messiah. Can you imagine what suffering and
what mental anguish must have gone through His mind as a man as He listened to the terrible
lies and the false accusations that were brought against Him during His mock trials? How do
you think He felt as He was beaten, as low men spat upon Him and utterly shamed and
degraded Him before the Gentiles?
These things continued to be remembered by the Messiah, even in the shadows of death.
The final agonizing thought that came to His mind during this time is a thought concerning
His intimate friend, Judas. This one has been identified in the prophecy by Yeshua in John
13:18 as we have seen. Judas was a man of my peace. This is an expression indicating that
there was peace between Judas and the Lord. That peace was broken when Judas took cruel
advantage of the Messiah and made a brutal attack upon Him. This is the meaning of the
idiom, to lift up ones heel against another.
Of course the Messiah in His deity knew from the very beginning that Judas was the one
who was going to betray Him. He reveals this in the gospel which emphasizes His deity.
Yeshua knew from the beginning who they who did not believe, and who would betray
Him (John 6:64). Nevertheless, as the Son of Man, the Messiah Yeshua had taken Judas into
His confidence and had thus taken to His bosom the one who would bruise Him cruelly under
his heel. The act of Judas is described by Matthew. And he went his ways and communed
with the chief priests and captain, how he might betray Him unto them. And they were
glad, and covenanted to give him money. And he promised to betray Him unto them in
the presence of the multitude Matthew 27:46). Yeshua willingly submitted Himself unto
the cruel treatment at the hands of men. Nevertheless, in His humanity, He agonized over the
events even after they were history.
The final section of Psalm 41 is a section which looks forward to Messiahs resurrection.
In verses 1113 the expectation of this humble One Who had considered the poor in His
death is seen. He now makes His request concerning resurrection. But You, oh Eternal
Lord, be merciful unto Me and raise Me up, that I may repay them. By this I will know
that You favor me, because My enemy does not triumph over Me (Psalm 41:1011).
But of the depths of humiliation, out of the darkness of death and the separation of soul
and spirit from His body, there wells from the human nature of the Messiah this prayer of
anticipation. It is a request which asks that the mercy of the covenant-keeping, redeeming
God, the Lord, might be given to Him. Notice that the verse contains these two commands:
Be merciful. Raise me up! This is intriguing in the light of the emphasis upon the human
nature in the Psalm. It is a request that is given forcefully. The reason for the force is found in
the conclusion of the verse, that I may requite them. It was the desire of the Messiah

that He might recompense those who had so mistreated Him with that which was due to them
instead. This would demonstrate to Him the favor of the Lord upon Him (v. 11). Indeed, the
resurrection of the Messiah was an absolute proof of the perfection of life of Yeshua. Verse 11
should be translated as a future in order to capture fully the meaning through the time element
which is obvious in the context. And as for me, You will uphold Me in My spotlessness,
and You will make Me to stand before You forever. The believer has much cause for
rejoicing in this glorious verse.
Messiah does not remain under the stain of our sin any longer even though all our
iniquities on him were laid! It is not enough to know that He [the Father] had made
Him [the Son] to be sin for us Who knew no sin (2 Corinthians 5:21b). Well may we
come to exult with Israel in her future day when she says, I will greatly rejoice in the
Lord. My soul will be joyful in My God for He has covered Me with the robe of
righteousness, as a bridegroom decks himself with ornaments and as a bride adorns
herself with her jewels (Isaiah 61:10).
Verse 12 closes with a reference to the ascension just as Psalm 16 closed. It is an
anticipation of that future day when the resurrected The Messiah will be seated in the
presence of the Father and will be with Him forever. The Psalm concludes with a blessing.
Verse 13 may well be the verse which closes the entire first book of Psalms (Psalm l through
Psalm 41). It will be noticed that each of the 5 books of Psalms similarly closes with a
blessing.

III. Messiah Meditates in Death and Sheol

Now we enter into the holiest portion of this study, a section where the Holy Spirit
actually enables us to sit with the Messiah in His suffering in sheol. We are enabled to
empathize with His agony as He waits for His resurrection. We are able to understand better
what it was that He endured for us during the three days and three nights while He continued
to be separated from fellowship with the Father. That separation of fellowship which had
begun on the cross clearly continues throughout the interval of death. There is only the lonely,
poignant utterance by the One Who had been separated from the Father on our behalf.
Psalm 40 is the great Psalm which opens the doors of sheol and allows us to explore more
fully the circumstances of Yeshua in His death. It enables us to leave the tomb of Joseph of
Arimathaea and the cool of the garden that surrounded it to see what happened to the soul and
spirit of the Messiah. We must never fall into the error of thinking that Messiahs soul and
spirit did not continue in complete, sensitive exercise of all of His mental faculties. This is
utterly contrary to revelation.
Perhaps it would be wise at this point again to remind ourselves of the truth that the
Messiah had two natures. The Scriptures clearly teach us that He was one person with two
distinct natures. He was both perfect and undiminished Deity as well as perfect and undeified
humanity. These natures must be kept distinct; they cannot be divided. They must not be
confused. This particular Psalm, Psalm 40, is one of the marvelous examples which shows us
both of these natures. It requires us to recognize that after His incarnation, Yeshua was a
perfectly unique person. In His humanity He could suffer the limitations of human frailties
such as thirst (John 4:6). He could confess ignorance of a subject in His humanity (Mark
13:32). On the other hand He could manifest supernatural strength (John 4:3234). He clearly
manifested omniscience, the ability to know all things (John 2:24).
Such contradictions can only be explained when one understands the two natures of the
Messiah. As a man He suffered in His humanity all of the limitations which humanity suffers.
As God, Yeshua HaMeshiach possessed all the attributes of His Godhood. We must
remember then, that there were certain things which the Messiah knew because of His Divine
nature and that there were certain things which the Divine Nature temporarily restrained His

human nature from understanding. We must also remember that in His humanity the Messiah
suffered all of the agonies that a suffering human being can suffer and endure apart from sin.
Psalm 41 clearly takes us to the extremities of human suffering, for the Psalm takes us into
the very pit of sheol.
Already we have seen that Psalm 40 has a New Testament key, the quotation which is
found in Hebrews 10:57. This key, furthermore, tells us that Psalm 40:68 was spoken by
the Messiah at the very moment of His coming into the world. That actually is the implication
of the participle found in Hebrews 10:5. This is an extremely significant clue which opens the
outer tumblers of the lock of meaning in the Psalm. Since it is clear from Hebrews 10 that
verses 68 of the Psalm were spoken by the Divine Nature upon the moment of departure
from heaven, it would be a natural conclusion that this entire Psalm is a Psalm of the Divine
Nature. This cannot be sustained.
Uncovering the Messianic material in Psalm 40 is one of the most fascinating and fruitful
studies in the Scriptures. Most commentators are worthless at this point, failing completely to
hurdle two major obstacles. The first problem involves the relationship of Psalm 40:7; My
two ears You have dug open for me (Hebrew text). Hebrews 10:5 interprets the meaning of
this statement which seems so strange to the western ear. You prepared [trained.
disciplined, or fit out, complete the formation of the embryo] My body for Yourself. The
texts of the original Hebrew, the Vulgate and most Greek versions of the Psalm which are
translated from the Hebrew have ears instead of body. But three major Greek Septuagint
manuscripts and the Greek New Testament quotation which is found in Hebrews 10:5 have
body.
Why the apparent discrepancy? Many commentators simply avoid the problem. But both
texts and both readings clearly speak of Yeshua. The Holy Spirit, choosing in Hebrews 10:5
to follow the Septuagint, merely interprets Psalm 40:7. The preparation of the body and of the
Messiah is in view in both texts. Note, however, that the opening of Messiahs ears in the
Psalm is not the piercing of the ear of a slave for life through love as in Exodus 21:6 and
Deuteronomy 15:17. That verb relates to the boring of a hole in the ear lobe. Furthermore,
only one ear for the slave who was deliberately entering perpetual servitude was pierced. The
digging open of Messiahs ears is found in the dual number in the Psalm, referring to both
ears. The action of the verb actually relates to Messiahs preparation to hear and be
completely obedient to His Father. Thus He says in the Psalm, I come to do Your will, O
God.
The clearest declaration of this preparation of The Messiah to do precisely the Fathers
will is supplied by Isaiah in the prophetic words of Messiah Himself. Messiah, describing the
complete subjection of His human body to the will of the Father, even unto death, says, The
Lord awakens My ear to hear like the ones who are taught. The Lord has opened My
ear and I was not rebellious, neither did I turn away back. I gave My back to the
smiters, and My cheeks to those who plucked off the hair. I hid not My face from shame
and spitting (Isaiah 50:46).
The Holy Spirit, using a prerogative of authorship, simply interprets the significance of
the digging open of Messiahs ears when He speaks in Hebrews of the intensive preparation
of the body of the Messiah. Compare Luke 1:52 and Hebrews 5:8 for the evidence of the
continuation of this process even during the life of The Messiah on earth.
The second problem obscuring the Messianic nature of Psalm 40 is the mistranslation of
the time element of Psalm 40:13. Time in Biblical Hebrew is determined by context, not by
form. Here the context of the rest of the Psalm is against the backdrop of His advent (vvs. 6
8), His earthly ministry (vvs. 910), His death for our sins (vvs. 1112), and His anticipated
resurrection for which He prays in the conclusion of the Psalm. All of these events except His
resurrection are spoken of as finished events. Obviously then, in verses 13, He is yet in the

pit while He is speaking! He is awaiting the time when His cry for deliverance (vvs. 1317)
will bring the glory of the resurrection morning. In Psalm 40:13 He meditates. Earnestly,
intensively I am awaiting for the Eternal Lord for He will turn unto Me and will
hearken unto My cry for help. He then will proceed to bring Me up out from a dungeon
of desolation, out of the miry clay. Yes, He will establish My feet upon a crag, beginning
to direct My steps. Yes, He will place in My mouth a new song, Praise unto our God.
Many will observe and will come to fear and to place trust in the Eternal Lord. Oh the
blessings of the man who does place His trust in the Eternal Lord!
The rest of the Psalm, excepting the cry for deliverance, constitutes Messiahs meditations
on the details of His own work, worked out by the Father. The best place to begin the study of
Psalm 40 is at verse 5. There the Messiah begins a consideration of the many marvelous
works and devices which the Father had wrought on behalf of mankind. The Messiah
recognized that these included the giving of Himself, the Messiah. He, as man, considers the
organization of these many details. He says, Many things have You done, oh Eternal
Lord, my God, even Your wonderful works and Your devices unto us. There is no setting
in order unto You. I am determined to set them forth. Yes, I am determined to recount
the details. They are numerous beyond numbering (Psalm 40:5).
This determination of Yeshua to review the details which surround the Lords dealing
with Him and with humanity is a vital clue to the understanding of that which follows. It
helps us to understand why He begins in verses 68 with a consideration of His departure
from Heaven. He is initiating the determined examination of the details which relate to His
own ministry.

A. Messiahs Awaits His Resurrection

1. Messiahs Earnest Wait (Psalm 40:1)
These opening words of Psalm 40 are among the most astounding and emphatic in the
entire Old Testament. Indeed, they are extremely emphatic in the way that the Hebrew text is
constructed. Messiah uses a complex linguistic way of emphasizing and re-emphasizing the
earnestness of His wait for resurrection and the agony of that expectation as He waited for the
covenant keeping, redeeming God, the Eternal Lord. The force of the first verse is powerfully
strengthened in that the main verb is in the intensive Piel stem. But the intensity of the
expression is amplified even more in that Messiah places the infinitive absolute before that
verb. But there is yet another element which intensifies the cry. That infinitive absolute also is
in the intensive Piel stem. To adequately translate this amazing cry requires something of a
paraphrase in English. Earnestly, intensely, agonizingly I am waiting for the Eternal
Lord and He will incline [His ear] unto Me and will begin to listen to My cry. That the
time element should be translated as future is obvious from the greater context of the Psalm
for Messiah actually makes His request of the Father for resurrection in the conclusion of the
Psalm.
2. Messiahs Assurance of Resurrection
It must remembered that the time element of this passage is future, in spite of the constant
translation of it as past in the versions. The Messiah yet was waiting for the Eternal Lord to
bring Him forth out of the pit. He was anticipating that the Father would incline unto Him,
would hear His cry and would bring Him up out of that pit. He also will bring Me up out
of an horrible pit, out of the miry clay, and will set My feet upon a rock and will
establish My steps. He will put a new song in My mouth, even praise to our God (vvs.
23).
The expression an horrible pit in verse 2 undoubtedly corresponds with the statement
of Psalm 16:10. For You will not leave My soul in sheol, neither will You allow Your

Holy One to see corruption. Messiah was expecting deliverance out of the horrible pit. The
Hebrew word which is translated horrible strongly implies that it was a place of extreme
noise. This immediately reminds us of the words of the Messiah in Matthew 13:42. As
Yeshua described the eternal destiny of the lost, He spoke of the way that His angels would
gather out of His kingdom all things that offend, and those who do iniquity, and they
will throw them into a furnace of fire. There will be wailing and gnashing of teeth. In
the same way in Luke 16, Yeshua told about the rich man who had died. It is very possible
that his disciples would have known both the rich man and the poor beggar whom they had
often seen in the vicinity where the story was told. The fact that an actual name was given to
the beggar supports this conclusion. He told of the rich man that In hell he lifted up his
eyes, being in torment, and saw Abraham far off and Lazarus in his bosom. And he
cried and said, Father Abraham, have mercy upon me and send Lazarus in order that
he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this
flame (Luke 16:2324).
Therefore it seems proper to identify this horrible pit of noise as the place of suffering and
torment where the lost are maintained until their resurrection, judgment and consignment to
their eternal destiny (Rev. 20:1115).
But was the Messiah actually in this place of suffering? Not all will agree on this point,
but I personally have come to the conclusion that the suffering of the Messiah for our sins
extended throughout the three days and three nights. Having visited Paradise with the one
thief on the cross, Messiah went on down to the lowest part of the pit which is called sheol in
the Old Testament. Psalm 88 already has been identified as a Messianic Psalm because of its
numerous parallels with other Messianic materials. In it Messiah says: I am counted with
them that go down into the pit. I am as a man who has no strength, free among the dead,
like the slain who lie in the grave, whom You do not remember any more. They are cut
off from Your hand. You have You have placed me in the lowest pit, in dark places, in the
depths. Selah (Psalm 88:47).
The expression found in verse 6, the lowest pit, is a superlative. In the chain of
importance, we use the words, low, lower and lowest. Messiah went to the lowest pit, the
place of suffering where the unsaved had gone. But why should the Messiah go to the lowest
pit? It is my conclusion that He fully bore all that we deserve in His substitutionary death for
our sins. He bore the full penalty of all of our sins, both on the cross and in sheol. In these
three days and three nights of separation from His body and from fellowship with the Father
and the Holy Spirit, Messiah bore the sins of the whole world and the full extent of their
judgment (1 John 2:12). It is perfectly true that the wages of sin is death (Romans 6:23).
But it also is true that the wages of sin is a temporary stay in sheol and then an eternity in the
lake of fire, the second death (Revelation 20:1121).
Is there any wonder, then, that the Messiah said, with an intensity that never seems to
appear in the English translations: Earnestly, intensively I am awaiting for the Eternal
Lord for He will turn unto Me and will listen unto My cry for help. He also will bring
Me up out of an horrible pit, out of the miry clay, and will set My feet upon a rock and
will establish My steps. He will put a new song in My mouth, even praise to our God
(Psalm 40:13).
These verses frequently are used by believers to describe what the Messiah accomplished
in taking them out of their sinful lives. While this verse may be used in illustration, that
clearly is not the original meaning of these agonizing words. Not only is the time element
wrong in the light of the context but the subject of the verses is the Messiah and not the
believer. This misuse characterizes the all too common mistreatment of the Scriptures when a
verse is extracted from its context and made to say what the speaker wishes it to say without
consideration of the context. These are the words of the Messiah as He anticipated the way

that the Eternal Lord would deliver Him out of the pit. Through that deliverance from the pit
we have our deliverance.
A part of the deliverance by the Eternal Lord, which was expected by the Messiah, was
His establishment upon a rock (v. 2). Messiah anticipated that He would be able to sing the
song with those of all ages whom He would deliver in His resurrection. He speaks of our
God. That little possessive pronoun includes all of the righteous dead of the Old Testament.
It includes all of the multitudes of Gentiles and Jews who would turn to the Messiah after His
resurrection. How beautifully the Messiah identified Himself with humanity for whom He
had died and who would be benefited by His resurrection! Those who deny the resurrection
of Yeshua do not understand that which they are denying and what the consequences to
mankind if Messiah had not been resurrected from the dead.
Now if Messiah is preached that He has been raised from the dead, how do some
who are among you say that there is no resurrection from the dead? But if there is no
resurrection of the dead, then Messiah has not risen. And if Messiah has not risen, then
our preaching is empty and your faith also is empty. Yes, and we are found false
witnesses of God, because we have testified of God that He did raise up Messiah, Whom
He did not raise up, if in fact the dead do not rise. For if the dead do not rise, then
Messiah is not risen. And if Messiah is not risen, your faith is futile. You still are in your
sins! Then also those who have fallen asleep in the Messiah have perished. If in this life
only we have hope in Messiah, we are of all men the most pitiable. But now Messiah has
risen from the dead and has become the firstfruits of those who have fallen asleep. For
since by man came death, by Man [the Messiah] also came the resurrection of the dead.
For as in Adam all die, even so in the Messiah all will be made alive (1 Corinthians
15:1222).
While Messiah still was in sheol, anticipating His resurrection, He made it clear that His
resurrection would be a major factor in the awakening of faith in those who would come to
believe (Psalm 40:3. See below). What is the key factor about the ministry of the Messiah
which has been so crucial in turning many to faith in the Messiah? It is the resurrection. It is
not without significance that the Apostle Paul emphatically says in Romans 10:910,
that if you confess with your mouth that Yeshua is the Eternal Lord and believe in your
heart that God has raised Him from the dead, you will be saved. For with the heart one
believes unto righteousness and with the mouth confession is made unto salvation.
It was the resurrection of the Messiah which made the eternal salvation which was paid
for on the cross possible. The importance of the resurrection is also dramatically highlighted
by the apostle Paul in his definition of the gospel which he preached. It is an exceedingly
important element which must not be omitted when we present the good news to the
unbeliever. Observe the fact that the gospel is to include the resurrection according to Pauls
definition in I Corinthians 15:14.
Moreover, brothers, I declare to you the gospel which I preached to you, which also
you received and in which you stand, by which also you are saved if you hold fast to that
word which I preached to you, unless you believed without full consideration. For I
delivered to you first of all that which I also received,
1. that the Messiah died for our sins according to the Scriptures,
2. and that He was buried,
3. and that He rose again the third day according to the Scriptures,
4. and that He was seen by Cephas, then by the twelve. After that He was seen by
over five hundred brothers at once, of whom the greater part remain to the present, but
some have fallen asleep[i.e., have died].
3. The Many Who Will Believe in Him

The Messiah anticipated that many would turn to Him as a result of His resurrection.
Only He knows the total number that will come to Him by faith. Many will see [My
resurrection] and will fear, and will come to trust in the Eternal Lord (Psalm 40:3b).
4. The Blessings of the Believer
There is a blessing in Psalm 40 for the man who does trust in the resurrected Messiah.
Blessed is that man who makes the Eternal Lord his trust, and respects not the proud
nor such as turn aside unto lies (v. 4).

IV. Messiah Considers His Finished Works

A. The Review of the Works Considered
Now the Messiah turns from His upward look in which He is waiting for resurrection. He
begins a backward look in which, during the next seven verses, He traces the sequence of
events which had brought Him to the horrible pit. Verse 5 is His initial consideration of the
many, many facets of the work which had brought Him into sheol. It is common for us to
speak of salvation as so simple that even a little child can understand it. This is perfectly
true. Indeed, the simplicity of the plan of salvation often stands in the way of the sinner. He
desires something more complex and rejects the simplicity of the gospel. And yet, the
complexity of the plan and of its many details is something that can astound the most astute
scholar. The Messiah Himself indicates that the wonderful works and the thoughts which
relate to mankind in what had been accomplished are beyond numeration. He emphatically
determines to set forth some of these. Messiah actually says, I am determined to declare
and to speak of them. He Himself says that the details which are spread out before His
mind are more than can be numbered. Nevertheless, He does go on to review the
major details which brought Him into sheol.

B. Messiah Reviews His Advent

1. His Preparation in View of the Need
It is clear from verse 6 that the preparation of the body of Yeshua in the womb of Mary
was effected because there had been no system which could take away sin. The sacrificial
system of the Old Testament was a temporary expedient, for it was inadequate. The writer of
Hebrews so clearly states this in Hebrews 10:4. For it is not possible that the blood of
bulls and goats should take away sins. The Messiah came to set aside animal sacrifice
which only provided a covering for the sinner. Indeed, the word atonement in the Old
Testament means exactly that. He is pictured in Hebrews 10:58 as saying these words at the
time of His entry into the world. The imagination easily pictures the scene as the Second
Person arises from His throne at the right hand of the Father and addresses these final words
to the Father before His departure to the virgins womb. Sacrifice and offering You did not
desire. My two ears You have opened. Burnt offering and sin offering You have not
required (v.6).
2. Messiah Obeys the Fathers Will
We now read the words, spoken in heaven, which expressed His preparedness to go to the
earth to any extreme in order to do the Fathers will. Then I said: Behold, I come. In the
scroll of the book [undoubtedly the decree] it was written concerning Me, I delight to do
Your will, Oh My God. Your law is within My heart. We must never think that Messiah,
arising from His heavenly throne, did not know what extremities would face Him as a result
of His entering into humanity through the womb of Miriam. That He was well acquainted
with the details is clear from the illusion to the volume of the book (v.7). Surely this is a
reference to the fact that He had been completely involved in the planning of all of these

details in eternity past and that these had been recorded. I conclude that this is implied in the
names which would be given to the child, the son of David, Who would sit upon His throne
and would rule forever. And His name will be called Wonderful Counsellor, Mighty
God, Father of Eternity, Prince of Peace (Isaiah 9:6). Note that it is improper to refer to
the Messiah, the son of David, as Everlasting Father.
Most translations follow the King James and errantly render the expression which should
be read: Father of Eternity. That is precisely what the Hebrew text says. The reading,
Everlasting Father confuses the members of the Godhead. The correct reading also is
strongly suggested by the language choice of the writer of Hebrews when Hebrews 1:2 is
correctly translated. God, Who at different times and in different ways spoke in past
time by the prophets, has in these last days spoken to us by [the means of a] Son, Whom
He appointed [cf. Psalm 2:79) heir of all things, through Whom also He framed the ages
(Hebrews 1:2).
The subordination of the Second Person of the Godhead to the First Person of the
Godhead is highlighted in these words which dramatize the obedience which the God-Man
would give to the Father. And at the same time the Psalm and these other passages point out
the reason why the Messiah knew of these things which had been written of Him in the
decree. He had been wholly involved in the fashioning of that decree and in the planning of
the events which lie between the eternities.

C. Messiahs Review of His Time in Sheol

Now the Yeshua HaMeshiach speaks of that which He had accomplished when He was
here on the earth. He describes His ministry among Israel in these verses. I have preached
righteousness in the great congregation [Israel]. Behold, I have not refrained my lips, oh
Eternal Lord, You know. I have not hidden Your righteousness in my heart, I have
declared Your faithfulness and Your salvation. I have not concealed Your loving
kindness and Your truth from the great congregation (Psalm 40:910).
These words undoubtedly refer to the Messiahs earthly ministry and indicate that He had
been careful to pursue that ministry effectively. In no way had He failed in the ministry which
had been given to Him in the decree. This is precisely what He says in the words of Isaiah
49:46, I have labored in vain. I have spent My strength for nothing and in vain. Yet
surely My judgment is with the Eternal Lord, and My work with My God. These words
strongly emphasize the effective ministry which He had performed. They also indicate that
His work had culminated in His rejection and that He had been unable to complete the work
laid upon Him.

D. Messiah Reviews Preservation in Death

Now Yeshua refers in the Psalm to the way that the Father continually had preserved Him
during His earthly ministry. The translations for the most part treat the verbs of verse 11 as
commands. Actually they are may well be understood properly to describe the way that the
Father had cared for Him in the past. That fits far better into the flow of the argument of the
Psalm. Thus they should be translated, You did not withhold your tender mercies from
me, oh Lord. Your loving kindness and Your truth continually preserved me. These
words then would be directly linked with verse 12. At that point the Lord Yeshua was talking
about the fact that He had become a sin offering for us. For innumerable evils compassed
Me about. My iniquities have taken hold upon Me so that I was not able to look up.
They were more than the hairs of My head; therefore My heart failed Me. (v. 12).
Following the flow of tine in the Psalm, it is obvious that Messiahs identification with our
sins, which He confessed here, had already taken place at the time when He spoke the Psalm
in sheol. Therefore the verb failed should be translated as a simple past. He refers to the
fact of His death as a historical event. His heart already had failed Messiah in His death. The

perspective and the time setting of the Psalm must be maintained. Messiah is at that moment
waiting in sheol for His resurrection and is simply reviewing the details of His earthly
ministry.

V. Messiah Prays for Resurrection

A. Messiahs Request for Rescue
Now the Messiah requests that the Lord will snatch Him away, in haste helping Him
escape from His enemies who appear to be gathered about Him, seeking to destroy His soul.
Be pleased, Oh Eternal Lord, to snatch Me away. Oh Eternal Lord, hasten to help Me!
Let those be ashamed and brought to mutual confusion who are seeking to destroy My
soul. Let them be driven backward and brought to confusion who wish Me evil. Let
them be confounded because of their shame, who have been saying to Me: Aha! Aha!
(Psalm 40:1315).
The verbal, to snatch away in verse 13 very dramatically speaks of a snatching rescue.
The cause for this dramatic rescue apparently is described in verse 14. It appears that in sheol
there were those who were seeking to snatch away the Messiahs human soul. The verb which
is translated to destroy in the common version is this verb which describes a snatching
action. The Lord would snatch away in rescue the human soul from those Who were seeking
to ensnare that spotless soul in sheol. He therefore asks that they may be put to shame who
were saying concerning His situation there, Aha! Aha!

B. Messiah Asks Praise from the Saved

Now the Messiah turns His prayer toward those who believe in God. He asks that all
these may have cause for rejoicing and gladness because of His deliverance. He asks that all
that love the Lords salvation would be given cause for magnifying the Lord because of this
great deliverance of their Savior from sheol. Let all of those who have been seeking You
rejoice and be glad in You. Let such ones as love Your salvation say continually, May
the Lord be magnified! (Psalm 40:16).

C. Messiahs Asks for His Resurrection

The final words of Psalm 40 are the very words which spring the doors of sheol. The
Messiah asks the Father for this deliverance and asks that it may be immediate. But I an
poor and needy, yet the Lord is thinking upon Me. You are My help and My Deliverer.
Do not delay, oh God (v. 17). With these words upon the lips of the Messiah, only one
possible thing could keep Him from deliverance from sheol. Indeed that is not even a
possibility. He has referred already in Psalm 41:12 to His integrity as the basis for His
resurrection. Failure on the part of the Father to raise the Messiah from the dead would have
been an indication that His life and ministry had not been satisfying to the Father.
What would this have meant to us as believers? The Apostle Paul most clearly tells us.
And if Messiah has not risen, then is our preaching vain and your faith is also vain
and if Messiah be not raised, your faith is vain. You are yet in your sins. Then they also
which have fallen asleep in the Messiah have perished (1 Corinthians 15:14, 1617).
But now Messiah has arisen from the dead, and He has become the firstfruits of
those that sleep (1 Corinthians 15:20). The resurrection of Yeshua from the dead was an
assured thing because of His perfect integrity or spotlessness. There was no possibility
whatsoever that death could hold Him!

D. The Promise Previewed by the Messiah

As we look back through time into the shadows of eternity, we can see from Psalm 2 that
the matter of the kingdom was prominent in the decree of God. Already we have examined

Psalm 2:79 and have concluded that the decree contains within it the following words: The
Eternal Lord has said unto Me: You are My Son. This day I become Your Father. Ask of
Me, for I am determined to give You the heathen for Your inheritance; and the
uttermost parts of the earth for Your possession. You will break them with a rod of iron.
You will dash them in pieces like the potters vessel (Psalm 2:79).
This promise is expressly said to be a part of the decree. The Savior introduced these
words which He quotes from the Father in this fashion: I am determined to declare the
details of the decree (v. 7a). For us to say, then, that the King was never promised an
earthly throne and an earthly rule, or to say that this rule has been set aside, is to say that God
has changed His eternal decree. This is an exceedingly difficult and certainly a false
conclusion for a theologian to reach.

E. The Promise Reviewed by the Father

We have also observed that the promise concerning the kingdom definitely was before the
Messiah as He attempted to fulfill His commission here on earth. We have seen that the
prophet Isaiah (Isaiah 49:17) early depicts the fact that the King would be unable to
complete His earthly task and therefore would be recommissioned to the task of becoming the
Savior. This is precisely the import of Psalm 102 also. The Psalm contains the words of the
Father as He explains to the human nature of the God-Man precisely why the kingdom could
not be established before the cross. The Father does not say to the Son that He has changed
the decree and that there will be no earthly kingdom. Neither does He say to the Son that the
promises concerning an earthly kingdom have been transposed to become promises of a
heavenly kingdom. Quite the contrary, the Father clearly addresses the Son and explains to
Him that the kingdom program was delayed by a more important program.
The delay of the kingdom was necessary because there were three factors that must be
cared for by the Son in order for the kingdom to have its full glory when it would be
established. Strangely enough, this material is said to be written for the generation to come.
This is written for the generation to come and the people which shall be created shall
praise the Lord (Psalm 102:13). Already the author has identified these people which shall
be created as the New Testament church. Only the New Testament church could understand
these truths. It is regrettable that not all of the church understands this portion of the
revelation of Gods Word. In Psalm 102 the Father explains what must come to pass before
the kingdom could be established. This is parallel to similar material that may be studied in
Micah 4:15:7. Already we have referred to this and have explained that there were several
things that must come to pass before the ultimate glory of the kingdom. Among these were
the Babylonian captivity, the return from captivity, the great tribulation, the rejection of the
Messiah Who would be born in Bethlehem Ephratah, and the present setting aside of Israel
until she completes her birthpangs in the great tribulation. These factors in Micah clearly
demonstrate that Messiahs cross had to come before He would take His crown, set up the
kingdom and rule over His regathered and restored people.

Questions for Chapter Nine

1. Does the New Testament reveal clearly where Yeshua went in His death?
2. How does Psalm 16 view the death of the Messiah?
3. In what way does Psalm 16 distinguish between the grave and that placed in it from sheol
and that part of man which goes there?
4. What is the New Testament key which unlocks Psalm 41?
5. Who is the person speaking in Psalm 41?
6. Where was lie when Psalm 41 was spoken?
7. What was the basis for the Saviors assurance of resurrection (Psalm 41:1113)?
8. What is the key which unlocks Psalm 40?

9. Where is the Savior when He speaks in Psalm 40?

10. According to Hebrews 10:57; is it possible for all of Psalm 40 to relate to the experience
of its human author?
11

11Northrup, Bernard E.: Recognizing Your Messiah in the Psalms : Finding Christ
in the Psalms. Oak Harbor, WA : Logos Research Systems, Inc., 1997

Chapter Ten:
Messiah Resurrected
BIBLE PORTIONS FOR STUDY: Psalm 30; Psalm 116; Psalm 34; Psalm 118; Luke 24:1353.
The resurrection of Yeshua HaMeshiach is a fact that was established in eternity past.
While it is not so easily observed in the Old Testament, the revelation concerning the
resurrection is there nonetheless. There are many passages which require the resurrection of
Yeshua from the dead.
Psalm 2 clearly requires the resurrection of the One who was rejected by the nations and
crucified. Already we have examined Psalm 2 and have seen that the first three verses
describe the rejection of Yeshua by the nations. In no way can it be established that the nation
of Israel, alone, bears the responsibility for the rejection and crucifixion of their Messiah.
Acts 4:2328 clearly identifies this rejection with the crucifixion. Psalm 2 does not close with
the Messiah in the grave even though His rejection by Israel and by the Gentiles brought Him
there. And the interpretation of Psalm 2:13 by Acts 4:2328 clearly shows that the Psalm is
indeed speaking about the rejection of the Messiah. Why do the nations [the Gentiles] rage
and the peoples [Israel] plan a vain thing? The kings of the land have positioned
themselves and the potentates have set in conclave together against the Eternal Lord
and against His Messiah saying: Let us break Their bonds in pieces and throw away
Their cords from us!
Notice that eretz, in the second sentence can be translated either earth, referring to the
entire world, or land, referring specifically to the land of Israel. Which translation best fits
the context? In the light of the interpretation of that context given in Acts 4:2528, which
identifies the kings as the heathen rulers of the land of Israel when Messiah was crucified, the
noun inescapably must be translated land.
Verses 46 show that the Eternal Lord in heaven laughs at the nations who think that they
can thwart the will of God concerning His eternal plans concerning the work of the Messiah.
The Psalm records the laugh of derision of the Eternal Lord in the heavens. The One Who
is sitting in the heavens laughs! Adonai holds them in derision! Then He speaks to them
in His wrath and He terrifies them in His sore displeasure (v.4). It is obvious from the
entire context that the Lord laughs at the impotency of mankind who think to keep the
Messiah from fulfilling the many covenant promises which announce Messiah the Son of
Davids earthly rule upon the earth from His capital, old Mount Zion, Davids citadel. The
passage also records Adonais vexed expression as He determinedly announces that He
nevertheless will (at a time in the future) set His Messiah, His chosen King upon Mount Zion.
Surely I Myself will establish My King upon Zion, the mount of My holiness (v.6).
Therefore while the resurrection is not explicitly mentioned in Psalm 2, it is required. The
king who was rejected and crucified yet will be enthroned upon the earthly throne of David in
perfect fulfillment of the Davidic covenants great promises. In Second Samuel David had
been told by God:
When your days are fulfilled and you rest with your fathers, I will set up your seed
after you, who will come from your body and I will establish His kingdom. He will build
a house for My name and I will establish the throne of His kingdom forever. I will be a
Father unto Him and He will be a Son unto Me. If He is caused to be guilty of iniquity, I
will cause the chastening of Him with the rod of men, and with the strokes of the sons of
men. But My mercy will not depart from Him as I took it from Saul, whom I removed
from before You. And your house and your kingdom will be established forever before
you. Your throne will be established forever (2 Samuel 7:1216).

If one accepts the Word of God as just that and recognizes that its truth depends upon God
Who is its source, then he only can conclude that the King inevitably would sit on Davids
throne in the land of Israel and would rule forever.
The same is true of the revelation of Psalm 8. It is one of the great Psalms of the Savior.
He Himself identified it as a Messianic Psalm through His quotation which is recorded in
Matthew 21:16. And He said to Him [Yeshua], Dont You hear what these are saying?
And Yeshua said to Him, Yes. Havent You ever read, Out of the mouth of babes and
nursing infants You prepared for Yourself praise? During the triumphal entry into
Jerusalem Yeshua blocked rebuke from His opponents by this quotation to explain why the
children were crying His praise. And when the chief priest and scribes saw the
wonderful things that He did, and the children that cried in the temple and saying,
Hosanna to the son of David, they were sore displeased and said unto Him: Dont You
hear what these say? And Yeshua said unto them, yes, have you never read, Out of the
mouths of babes and sucklings You have prepared praise? (Matthew 21:1516).
This is directly from Psalm 8. A further New Testament identification of Psalm 8 relates it
to His resurrection as well. When I consider Your heavens, the work of Your fingers, the
moon and the stars which You have ordained, what is man that You pay attention to him
or the Son of Man that You visit Him? For You have made Him a little lower than the
angels and You have crowned Him with glory and honor (Psalm 8:37).
The writer of Hebrews quotes verses 4 and 5 of the Psalm in Chapter 2:59. For a little
while You have made Him lower than the angels. You crowned Him with glory and
honor and set Him over the works of Your hands. You put all things in subjection under
him. He left nothing that is not put under him. But now we do not yet see all things put
under him. But we see Yeshua, Who was made a little lower than the angels, crowned
with glory and honor through the suffering of death, that He by the grace of God should
taste death on behalf of every man (Hebrews 2:59).
Now once again note that Psalm 8 does not directly mention resurrection. Yet, by means
of the New Testament interpretation, we may clearly see that this is exactly what is meant by
these words in Psalm 8. The resurrection of the Messiah is required for Him to fulfill the
ministry which was to follow. It is required that He rise from the dead in order to be crowned
with glory and honor through death. That ministry which was to follow is plainly stated. It
would be a ministry which would be directly related to the earth and to all created things.
You have made Him to rule over the works of Your hands. All things You have placed
under His feet, Sheep and oxen, all of them, indeed, the beasts of the field, the birds of
the air and the fishes of the sea which are traveling through the paths of the sea. Oh
Eternal Lord, how glorious is Your name in all of the earth! (Psalm 8:69).
It is not necessary to deal with the subject of Yeshuas resurrection in so remote a fashion
however. The book of Psalms contains several Psalms which directly speak of the
resurrection of the Messiah.

I. Messiah at the Opened Tomb (Psalm 30)

The New Testament accounts concerning the resurrection are exceedingly interesting.
They describe the flurry of activity which takes place around the tomb early on the
resurrection morning. You see figures scurrying hither and yon in the early morning darkness.
Through the gospel accounts you catch snatches of the excitement of the disciples. They
sense that something very dramatic has taken place but they do not fully understand it. One is
startled by the sudden apparition of two human-like figures dressed in white within the open
tomb. He sees the slinking shadows of the soldiers who suddenly realize the danger which
they face. The tomb which they were guarding now is empty. But one does not see much of
the figure that came forth from that tomb on Easter morning.

The only opportunity that we have immediately to view the open tomb and the risen
Messiah from the New Testament perspective is given to us by the gospel of John. That writer
tells us the story of Mary Magdalene. She had remained at the sepulchre after the other
disciples had turned to go back to their homes. Having seen the two angels in white within
the tomb, she turned weeping into the garden to a face-to-face confrontation with Yeshua
Himself. The resurrected Messiah now stood before her. At first she did not know Him (John
10:14). He spoke to her. Woman, why are you weeping? Whom are you seeking? That
one, supposing Him to be the gardener, said to Him, Sir, if You have carried Him away,
tell me where You put Him and I will take Him away. Yeshua said to her, Miriam. She
turned herself, and said to Him, Rabboni! which is to say, Teacher. Yeshua said to
her, Do not touch Me because I have not yet ascended to My Father. But go to My
brothers and say unto them: I ascend unto My Father and to your Father and to My
God and your God (John 20:1517).
This tender scene has brought the flow of tears to the heart of many tender believers who
have utterly empathized with Miriams anguish in these moments. It is a passage that is
charged with rich but tender emotion. These less than 40 words (in the original text) that are
spoken by Yeshua to Miriam are freighted with meaning that often is overlooked by the
believer. But there is something about this scene that is even more important and even more
frequently overlooked. To understand fully the emotion-charged scene outside the open tomb,
before the stone that had rolled away, the student of the Scriptures must search the book of
Psalms. There is a Psalm which gives us a far more extensive revelation of other words which
were spoken by the Messiah at the moment that He stepped forth from the tomb. That Psalm
is Psalm 30. It is not a Psalm that is identified as Messianic by a direct New Testament
quotation, and yet when carefully examined, its contents force the devoted believer to the
conclusion that this can only be a Messianic Psalm. Furthermore a devoted study of the Psalm
in the original language should force that believer to the realization that these are words
which are spoken at the moment of resurrection.
Surely Psalm 30 is a Psalm of David. Almost certainly it is a Psalm that grew out of some
fearful experience of Davids. But Davids experience never took him to the extremity which
fills the Psalm. This is a Psalm which is only fully appropriate of the One who went down to
the pit, the One Who has been brought forth from hell. Oh Eternal Lord, My God, I cried
out for help and You came to heal Me. Oh Eternal Lord, You brought up My soul from
sheol. You restored Me to life from My going down to the pit (vvs. 23). This is a Psalm
which uniquely is a Psalm of the Messiah, the Lamb of God, for in Psalm 30:810 He
expresses His earlier concern that His blood might be made applicable for the benefit of
others. I had cried out to You, Oh Eternal Lord, and to Adonai I cried out for grace.
What profit will there be in My blood in My going down to the pit? Will the dust praise
You? Will it declare Your truth? (Psalm 30:89).
That statement is inappropriate for anyone except the Messiah. No other human being
could utter those words with anything of the meaning that they have when they are spoken by
the Savior. In His humanity, facing the anguish of death, He had said these words in the
limitations of His human knowledge. Before full revelation had been given to His humanity
of His resurrection, He had wrestled for understanding of the details of His sacrificial death.
Psalm 30:810 remarkably reveals the struggle of Messiahs human nature as He sought in
His human mind to understand that fearful event to come, His death, in its relationship to
Himself and to those for whom He would die. In His humanity, limited as it was by the fact
that it was humanity, He had not yet fully understood the resurrection. This indicates that
Messiah is referring to an appeal which He had made much earlier in His ministry before He
in His humanity was given full understanding of His death, burial and resurrection. While
many will stumble at this idea, it is clear that in His humanity, Yeshua did indeed increase in

knowledge. In His childhood Yeshua increased in wisdom and stature, and in favor with
God and men (Luke 2:52). Though He was [a] Son [in His deity], yet He learned
obedience through the things which He suffered (Hebrews 5:8). In His manhood He
learned because in His manhood He was perfect man.
Thus the question in Psalm 30:9 is a question which Messiah remembered at the moment
of His resurrection. In it He raised an inquiry concerning the applicability of His blood if He
were not to be raised from death and sheol. That these words are a quotation from something
that He formerly had said is very apparent from the context of verses 69. Apparently they
should be identified as words that He had spoken in one or more of the many night seasons
when He prayed alone to His Father as He sought understanding of the events which He
knew were coming. It must be remembered that verses 89 do not establish the time element
in which Psalm 30 opens. Rather they are a review of something which He had said at a
former time. The time element of Psalm 30 may be established rather easily.
As the Psalm opens, the Messiah is extolling the Eternal Lord in heaven because He
had lifted Him up (v. 1). What this lifting up was is apparent from that which follows.
He describes in verse 2 the way in which He had cried intensively unto the Eternal Lord at a
past time and how the Lord had gone through the process of restoring Him to life. I will
greatly extol You, Oh Eternal Lord, because You have raised Me up and You have not
allowed My enemies to rejoice over Me (Psalm 30:1). This restoration from His anguish is
more fully defined in verse 3. Oh Eternal Lord, You brought My soul up from sheol. You
have restored Me to life from My going down to the pit (Psalm 30:3). The Father had
brought up His soul from sheol! Notice that the word grave in the King James version is a
mistranslation based upon the assumption that the speaker was merely referring to physical
death. But this is not even the Hebrew word for grave but rather is the word sheol, the
place where the soul and spirit departed after death. In a literal, more accurate translation of
the original text, Yeshua says, Oh Eternal Lord, My God, I cried intensively unto You,
and You have proceeded to heal Me. Oh Eternal Lord, You have caused the bringing up
of My soul from sheol. You have utterly restored Me to life from My going down into the
pit (Psalm 30:23).
This then clearly gives us the time of the Psalm. The resurrection is past. A careful
examination of the rest of the Psalm demonstrates that the resurrection is only immediately
past and that He has at the moment of these words been raised from the dead! Psalm 30 is a
beautiful Psalm which may be outlined simply as follows:

OUTLINE OF PSALM 30
OLD TESTAMENT SAINTS ACCOMPANY MESSIAH IN HIS
RESURRECTION
I. The moment of Messiahs resurrection (Psalm 30:15)
A. Messiahs response to His resurrection (Psalm 30:13)
B. The response from the Old Testament saints leaving sheol with Messiah (Psalm 30:45)
1. Messiahs call to the Old Testament saints (v. 4)
2. The response of the waiting saints v. 5).
C. The cause for their rejoicing (Psalm 30:5)
II. The day of His rejection (Psalm 30:610)
A. The problem which had troubled Him (Psalm 30:57)
1. His former time of prosperity (v. 30:6)
2. Messiahs time of trouble (v. 30:7)
B. Messiahs plea (Psalm 30:810)
1. The report of His plea (v.8)
2. Its reasoning (v.9)
3. Its request for mercy and help (v. 10)

III. The eternity of rejoicing (vvs. 1112)

A. The reality of His resurrection stated (v. 11)
B. The result of Messiahs resurrection (v. 12)
These words of Psalm 30 which we have already considered are the first words which
come from the lips of the resurrected, glorified Messiah. He breaks forth in exultation and
rejoicing because of the Lords response to His prayer which has brought Him forth from the
grave.
At verse 4 it appears to be an inescapable conclusion that the resurrected Messiah now
turns to a group of believers who were accompanying Him as He was raised from the dead.
The resurrected Messiah says to them: Sing praises to the Eternal Lord, you who are His
saints, and give thanks for the remembrance of His Holy One [i.e., the fact that the Father
has remembered and has resurrected Him]. For His anger was but for a moment. In His
favor is life. Weeping remained temporarily in the night but a ringing shout of joy in the
morning! (Psalm 30:45).
These are not saints who were living on the earth at that time. I conclude that they are the
Old Testament believers who have been confined in sheol awaiting the moment of Messiahs
resurrection. It may be a new thought to you that a believer ever has visited or has been
temporarily confined in sheol. This is not some Protestant teaching of a purgatory, but may
well be the source of that confused teaching held by the Roman church. There is a consistent
testimony throughout the Scriptures from Genesis through Ephesians which supports the fact
that, in the Old Testament, believers did not go directly into the presence of the Father at
death.
The issue at stake here was the holiness of God. The Scriptures also indicate that God has
an adversary who serves as His accuser. Satan would have liked nothing better than to have
occasion to point out some inconsistency in the perfect holiness of God. Had God taken the
Old Testament saints directly and immediately to His presence without a satisfactory means
for taking away their sins, He would have come under this bitter attack from Satan. God is
holy. Therefore His righteousness nature required that every man who did not have a sin
offering which could take away sin (Hebrews 10:4) must suffer the penalty. This involved
sheol. But how kind and how gracious was God! His Old Testament saints did not go to sheol
to suffer!
Now it is also clear from Yeshuas teaching in Luke 16, in the parable of Lazarus and the
rich man, that the believers estate in sheol while he waited for the sacrifice which could take
away sin was totally different from that of the unsaved who were in another part of sheol.
Already we have mentioned that the Scriptures indicate that hell or sheol has three levels, low
hell, lower hell, and the lowest hell. Compare Psalm 88:6 again for this point. You have laid
Me in the lowest pit, in darkness and in the depths. The Old Testament believer was
confined in Paradise, a place of comfort. At the moment of the resurrection the Messiah
ascended from sheol and gave release to these confined souls of Old Testament believers. The
apostle Paul describes the event, quoting from Psalm 68:18 which prophecies the event.
Wherefore He said, when He [the Messiah] ascended up on high, He led captivity
captive, and gave gifts unto men. Now that He has ascended, what is it that He also
descended first into the lower parts of the earth? He that descended is the same also that
ascended far above all heavens in order that He might fill all things (Ephesians 4:810).
It is the conviction of many conservative scholars that the Messiah, at the moment of His
resurrection, transported Paradise into the third heaven. This is strongly confirmed by Pauls
statement in 2 Corinthians 12:14. There he describes how he had been stoned at Derby and
was caught up into heaven. He did not know whether it was in his physical body or if he had
been separated from that body temporarily by death. At any rate, he knew that he himself had
been caught up into Paradise. Paul says: Surely it is not profitable for me to boast. I

will come to visions and revelations with the Lord. I know a man in the Messiah who
was caught up into the third heaven fourteen years ago, whether in the body I do not
know, or whether out of the body I do not know. God knows. And I know such a man,
whether in the body or out of the body I do not know, God knows, how he was snatched
up into Paradise and heard words which a man is not permitted to speak (2 Corinthians
12:14).
This one little two-letter word up clearly shows us that Paradise is not in the belly of
the earth any longer. It is therefore my conclusion that Messiah in Psalm 30:4 addresses these
saints who are accompanying Him in their release from hell. This is not a resurrection on
their part but it is rather a transference of their location from their place of confinement unto
a place of greater blessing. After Messiahs resurrection, the Old Testament believers could be
nearer to the presence of God for they now had a sin offering which could take away sin
(John 1:29).
The Messiah addressed the group accompanying Him in His resurrection and called upon
them to break forth in song (Psalm 30). On that dark morning before the first rays of sun
began to come across the Dead Sea to touch the hill of Calvary where the tomb of the
Messiah still lies, there arose to our heavenly Father a hymn of praise which no earthly ear,
apart from the Messiah, could hear. The choir leader was the Yeshua HaMeshiach. We are not
only told why the saints were to utter this hymn of praise, we also are told precisely what the
cause for their praise was to be. He said to them, Sing unto the Eternal Lord, oh you
saints of His, and give thanks at the remembrance of His Holy One. For His anger
endured but for a moment. [This was the time when it had been necessary, both for these
Old Testament saints and for Himself, to remain confined. Cf. Romans 3:25]. In His favor is
life. Weeping may lodge temporarily for a night but a ringing shout of joy in the
morning! (Psalm 30:45).
These Old Testament saints were rejoicing because that holy requirement within the
nature of God which would have demanded their eternal separation from Him was now
completely satisfied. He was able to deal with them in His favor. They now were to respond
with the joy that should come welling from the heart of every grateful believer (v. 5).
The Messiah now is led to speak to these Old Testament believers concerning His own
experience. He Himself had endured a time of trouble just as they had endured their time of
separation from the presence of God. His time of trouble had followed a time of quiet ease in
which His earthly ministry had prospered exceedingly. It is very easy to trace this period in
the early gospel accounts.
Now the Messiah says to the Father, Lord, by Your favor You have made My
mountain to stand strong: You hid Your face and I was troubled (Psalm 30:7). The
Messiah here refers to that time when His ministry was deliberately hindered by the Father.
This is a theme that is found frequently in the Old Testament. Already we have examined
Isaiah 49:17. There the Messiah tells how He had been unable to fulfill the commission
concerning the regathering of Israel. We also have briefly examined Psalm 102:111 and
have seen that in His prayer as He prepared for the cross, Messiah recognized that the Father
had been responsible for the failure of His earthly program. He says, Because of Your
indignation and Your wrath, for You have lifted Me up and cast Me down. My days are
like a shadow that goes down, and I am withered like grass (Psalm 102:1011). Do not
fail to remember that this is the Psalm where the Father is seen consoling the One who prays
concerning the cutting off of His days. He weakened My strength in the way; He
shortened My days. I began to cry: Oh My God, do not take Me away in the midst of
My days (Psalm 102:2324). That consolation which the Father gave to Him in Psalm
102:24b27 causes Him to look forward in time to that which He would be doing as the
Messiah. The Father said to Him: Unto generation after generation are Your years.

Formerly You laid the foundation of the earth and the heavens are the work of Your
hands. They will finally perish but You will continue to stand. Yes, all of them will wax
old like a garment. Like the clothing You will change them and they will come to be
changed. But You are the same and Your years will never come to an end.
The comfort which the Father gives to Him plainly says that He will be raised from the
dead and that He ultimately will change the heavens and the earth. Indeed, He would be
successful in completing His kingdom program at a future time.
This is a theme that is pursued in many passages in the Scriptures. It is most clearly stated
by the early church at prayer in a passage to which we have often referred. There the church
concludes that all that had happened to the Lord Yeshua at the hands of Herod, Pilate, the
Gentiles and the children of Israel happened to Him in the deliberate plan and according to
the manipulation of the Father. They had done these things to Him for to do whatsoever
Your hand and Your counsel determined before to be done (Acts 4:28). The same truth is
taught in Acts 2. Him, being delivered by the determinate counsel and foreknowledge of
God, you have taken and by wicked hands have crucified and slain: Whom God has
raised up, having loosed the pains of death because it was not possible that He should be
held by it (Acts 2:2324).
This, then, is the trouble which had been upon the heart of Messiah, to which He refers as
He addresses His heavenly Father in Psalm 30:710. Messiah reports that He had cried unto
the Lord and had made a supplication, a cry for help, in His distress. There is much here that
is parallel with Psalm 40:1317 and with Psalm 33:1012. But we have here a specific
element of His cry while He was learning more about His resurrection which is not recorded
elsewhere.
Yeshua had asked the Father in those hours when He was more fully learning in His
humanity about the resurrection, What profit is there in My blood in My going down to
the pit? Will the dust [the dust of His decayed body] praise You? Will it declare Your
truth? (Psalm 30:9) These words clearly show us that in Messiahs humanity He understood
that He was to die and somehow to be made an offering for sin. This had been foretold by the
prophet Isaiah. Yet it pleased the Eternal Lord to bruise Him. He has put Him to grief.
When You make His soul an offering for sin, He will see His seed. He will prolong His
days (Isaiah 53:10). We must never forget that in Messiahs Divine Nature, He fully
understood this. Psalm 40:68 has given us the words spoken by the Divine Nature
concerning that sacrifice as He departed from heaven. But in His humanity it still was true
that Yeshua increased in wisdom, in stature, in favor with God and man (Luke 2:52).
He had cried for understanding. In His humanity He wanted to know how His blood might be
applied if He were in the pit. He wanted to know how He would be able to praise the Lord if
His body disintegrated into the dust of the tomb (Psalm 30:9c).
At that time when Messiah had requested information, He had made a specific request for
the mercy of the Lord to be extended unto Him. His request for help is recorded in verse 10.
Hear, oh Eternal Lord, and have mercy upon me. Eternal Lord, be My helper This
request of Yeshua in His anguished humanity was, of course, answered by the Father. The day
came when He was raised from the dead, as the early verses of the Psalm have revealed to us.
This Psalm records that day for us. At this point in the Psalm, we are brought back to the
moment of the resurrection. Verses 11 and 12 of Psalm 30 clearly have that perspective.
How our hearts should thrill as we hear the exultant joy that wells from this spotless Son
of God as He steps forth from the open tomb! For me You have turned My mourning into
gladness (v. 11). These words of great excitement should fill our own souls with a similar
thrill. In Him we have been raised from the dead. All that has happened to Him has been laid
to our account. The essence of this truth fills Colossians 2:1113: In whom [in the Messiah]
also you are circumcised with the circumcision made without hands, in putting off the

body of the sins of the flesh by the circumcision of the Messiah, buried with Him in
baptism, wherein also you have risen with Him through the faith in the operation of
God Who has raised Him from the dead. And you, having been dead in your sins and in
the uncircumcision of your flesh, He has quickened together with Him, and forgiven you
all your trespasses.
Messiahs joy and praise for His resurrection should find its counterpart in our own joy in
that resurrection and our own praise for it. After all, we too have been raised from the dead in
the resurrection of the Messiah if we have received Him as our Savior. Or dont you know
that as many of us as were baptized into Yeshua HaMeshiach were baptized into His
death? Therefore we were buried with Him through baptism into death, that just as the
Messiah was raised from the dead by the glory of the Father, even so we also should
walk in newness of life. For if we have been united together in the likeness of His death,
it also is true that we also will be in His resurrection (Romans 6:35). Because He has
been raised from the dead, we who have been raised in Him also should be filled with joy and
gladness.
The Messiah promises that He will continue this praise and adoration of the Father in His
humanity forever. He says, To the end that My glory may sing praise unto You, and not
be silent. Oh Eternal Lord, My God, I will give thanks to You forever! (v.12). Observe
the reference to His glory in the verse. Because of the resurrection of the Messiah, the glory
which He had with the Father from the beginning (John 17:5) is now His and His to share
with us. In Him we will give thanks to the Father forever also! Messiahs glory will bring
praise unto the Father for His resurrection forever!
How can we ever remain silent (Psalm 30:12), when we have been joined to our
resurrected Head? We also must give praise and thanks to Him forever! And it will be so. It is
clear from the Ephesian epistle that God will be able for all the ages to come to show the
exceeding riches of His grace in His kindness toward us in Yeshua (v.7). God is able to
receive much glory through us for we have been raised from the dead in Yeshua HaMeshiach.

II. Messiah Before the Opened Heavens

Now the scene must change. We leave the opened tomb and Miriam as she hastens to tell
the other disciples of the resurrection of the glorified Messiah. You will remember that the
Yeshua said to her, Touch Me not for I am not yet ascended to My Father, but go to My
brothers and say unto them, I ascend unto My Father, and your Father, and to My God,
and to your God (John 20:17). Bible scholars have puzzled over this statement. It is the
authors conclusion that it clearly teaches that there was a prior ascension. That is to say, after
this conversation with Miriam, Yeshua HaMeshiach departed from the garden with the great
host of the spirits of Old Testament Saints whom He had just released from their confinement
in the Paradise portion of Sheol. He took them directly into the presence of the Father. I also
conclude that He went to present Himself in the most holy place of heaven as the High Priest,
symbolically bearing His sacrificial blood. This appears to be the essence of the argument of
Hebrews 9.
There are several Psalms which bear exceedingly strong evidence of being Psalms which
illuminate this obscure moment in the life of the Messiah. Psalm 118 is one of the Great
Messianic Psalms which appears to allude to this prior entry into heaven. Psalm 118 is
positively identified as a Messianic Psalm by the materials in the concluding verses. Here you
will find the stone which had been refused by the builders which has now become the
headstone of the corner. The stone which the builders have rejected has become the chief
cornerstone. This is the doing of the Eternal Lord; It is marvellous in our eyes (v.22).
Unquestionably this refers to the resurrection of Yeshua HaMeshiach. Peter tells us that it is

so in his second sermon. As Peter stood before the entire court of the spiritual leaders of
Israel, He preached unto them
Be it known unto you all, and to all the people of Israel, that by the name of Yeshua
HaMeshiach of Nazareth, Whom you crucified, Whom God raised up from the dead,
even by Him does this man stand here before you whole. This is the Stone which was set
at naught by you builders, which has become the headstone of the corner. Neither is
there salvation in any other, for there is no other name under heaven given among men
whereby you must be saved (Acts 4:1012).
Psalm 118 has several comments concerning this rejection of the Messiah and His
subsequent resurrection and exaltation. The Psalm declares: This is the Lords doing. It is
marvelous in our eyes (v.23). The Psalm calls believers to rejoice and be glad in this. It is a
plural verb form which, in Hebrew, contains the encouragement of others to participate in an
act. Let us rejoice and let us be glad in it (v.24).
We have turned to Psalm 118 for evidence that the Messiah made a prior ascension into
heaven before His ascension into heaven from the Mount of Olives. It may be that He refers
to this prior ascension in Psalm 118:1721. The following is a suggested translation for the
passage which recognizes more adequately the Messianic material. I did not continue to
remain in death, but I am become alive and I will relate the details of the works of the
Eternal Lord. The Eternal has utterly chastened Me, [when it pleased the Lord to bruise
Him (Isaiah 53:10)] but He did not give Me over unto death [i.e., to remain in death].
Open for Me the gates of righteousness. I will enter into them. I will praise the Eternal.
This is the gate of the Eternal Lord; the righteous ones will enter into it. I will praise
You because You have heard Me and You have become My deliverance (Psalm 118:17
21).
While the translation given here may not be an easy, free-flowing translation, it
nevertheless recognizes some very important elements in the text. The material clearly
follows the resurrection of the Messiah (v.17). There is here a request that the gates of heaven
be opened for the Messiah to enter in and praise the Lord for the resurrection which has been
accomplished. It is therefore the authors conviction that this portion of Psalm 118 has direct
reference to a prior ascension.
Psalm 18 is a remarkable Messianic Psalm. It has a direct quotation key. Verse 49 is
quoted by Paul in Romans 15:9 and is identified there as the words of the resurrected Messiah
Who is going to share His singing of praises to the Father with the Gentiles. The Psalm says:
Therefore I will give thanks to You, oh Eternal Lord, among the Gentiles, and I will
sing praises to Your name (Psalm 18:49). Paul says, Now I say that Yeshua HaMeshach
is a minister of the circumcision for the truth of God, to confirm the promises made
unto the fathers [that is to Israel] and that the Gentiles might glorify God for His mercy,
as it is written for this cause I [the greater Son of David] will confess to You [the Father]
among the Gentiles and sing unto Your name (Romans 15:9).
But let us return to Psalm 118 for a moment. A careful examination of the tense structure
of Psalm 118 in the original text convinces the author that the deliverance for which He had
been praying has taken place. The Psalm opens with the resurrected Messiah adoring the
Father out of His humanity. That adoration is for the deliverance which has taken place.
Messiah cries out for Israel, the priesthood and all who have reverence for the Eternal Lord,
to give thanks to the Lord for His wonderful provision of His mercy. Oh, give thanks to the
Eternal Lord, for He is good, because forever is His mercy! Let Israel now say, Forever
is His mercy! Let those who are worshipping the Eternal Lord say that forever is His
mercy! (Psalm 118:12). He gives as the reason for this appeal the fact that He has been
resurrected! I called on the Eternal Lord out of My distress. The Eternal Lord
answered Me with great enlargement (Psalm 118:5).

Psalm 18, appears to describe actually to describe the resurrection through the words of
Messiahs ancestor, David. The cords of death surrounded Me and the floods of Belial
[worthlessness] confronted Me. In My distress I called on the Eternal Lord and cried out
to My God. He heard My voice out of His temple and my cry came before Him into His
ears (Psalm 18:46).
It is a deliverance by the Eternal Lord which has brought Messiah forth out of the sorrows
of death, from the floods of Belial and from the cords of sheol which had bound Him about.
This deliverance has brought the Fathers response which is described very graphically in
verses 624. At that point in the Psalm, Messiah promises the righteous that they too will be
delivered in the same way. With the merciful You will show Yourself to be merciful.
With a blameless man You will show Yourself to be blameless. With the pure You will
show Yourself to be pure, and with the crooked one You will show Yourself to be subtle.
For You will save the afflicted ones, but You will cast down haughty eyes (Psalm 18:25
28).
Occasionally there are problems in the translation of the time of the Hebrew verbs as they
are rendered in our English translations. Especially in prophecy the translators view of
eschatological events will greatly color the time setting which he will give to a crucial verb
without regard to the time requirements conveyed by the context. Psalm 18 is too extensive to
present a full translation in this work. Any attempted translation of the Psalm requires the
translator carefully to trace down all of the dozens of illusions, quotations, and parallels
which the Psalm has with numerous other Messianic Psalms. Particularly, the translator must
be careful to examine Psalm 40, Psalm 144 and Psalm 110.
The conclusion which the author has reached concerning this material is that these words
of Psalm 18 are relevant to Another besides the human author. They speak forth the praise of
the resurrected Messiah after He has been brought forth into a large place. Furthermore He
brought Me out into a broad place; He delivered Me because He delighted in Me
(Psalm 18:19). He was resurrected from the dead because the Father did delight in Him
because of His righteousness. He reiterates repeatedly the fact that He was spotless,
tammiym. This word for a spotless sacrifice, which we observed in Psalm 41:12, also occurs
in Messiahs words here in verses 23, 25, 30 and 32. In every case except one, Messiah is
referring to His Own spotless perfection.
It is the authors conclusion that Messiah, in Psalm 18:3739 as well as in verses 4647,
is actually making a request is concerning the future. He is asking for victory over His
enemies whom He ultimately will crush beneath His feet. This subduing of His enemies is
directly referred to in the conclusion of Psalm 110, a Messianic Psalm.
The Lord is on Your right hand. He will shatter kings in the day of His wrath. He
will pass judgment upon the nations. He will fill it with dead bodies. He will crush the
one who is the head over the wide earth (Psalm 110:56). Messiahs destruction of His
enemies upon His arrival on earth also is referred to in Psalm 118. Messiah speaks of His
intent to destroy His enemies that had encompassed Him and had brought to pass His death
upon the cross (Psalm 118:913). As a result of this future victory over His enemies, He
anticipates the day when He will be made head over all the heathen (Psalm 18:4345). It is
the authors earnest hope that the reader will be stimulated by this brief consideration of
Psalm 18 and be given the desire more completely to fathom its riches concerning Yeshua
HaMeshiach.
It is also extremely likely that we are also to understand Psalm 116 as a Psalm spoken
during the events of the prior ascension. If this is the case, then its format is considerably
different from that of Psalm 18. The first half of the Psalm is clearly addressed to someone
with whom the Messiah is speaking about His recent resurrection in verses 115. The last
half of the Psalm is directly addressed to the Lord and consists of praise and thanksgiving and

the expression of vows concerning His future ministry in Jerusalem (vvs. 1619). The
Messianic links which require us to give Psalm 116 consideration as one of the Psalms of the
Savior are rather strong. Psalm 116 does not have the tightly interwoven bonds of continual
reference to other Messianic Psalms that are found in Psalm 18, but nevertheless there are a
number of points of contact.
The determination that this is indeed a Messianic Psalm is based upon these following
points of contact: Verse 3 directly refers to the sorrows and pains of death and hell. The
cords of death encircled Me and the narrow places of Sheol laid hold of Me. This is
directly referred to in Psalm 18:4 which we have just considered. There are elements of
contact with verses 1, 3 and 9 of Psalm 30 as well as parallels with Psalm 40 and Psalm 88.
The call which followed these sorrows is found in verse 4 of the Psalm. Then I called on
the name of the Eternal Lord, Oh Eternal Lord, I beg You, please deliver My soul
(Psalm 116:4). It has its parallels in Psalm 30:89 and in Psalm 40:817. Messiahs
deliverance from death, referred to in Psalm 116:8, has points of contact with Psalm 30:13
and Psalm 118:17. The reference to the cup of salvation in Psalm 116:13 is directly associated
with Isaiah 12:13. He is the One Who will provide the cup of salvation for Israels
restoration.
The Messiah appears to speak of Himself and of His human mother in verse 16 of Psalm
116. Oh Eternal Lord, truly I am Your Servant. I am Your servant and the son of Your
handmaid. You have loosed my bonds. The bonds from which He has been loosed clearly
are the bonds described in verse 3. They are the bonds which relate to the sorrows of death
and the pains of sheol. This is the Yeshua HaMeshiach Who is speaking in this Psalm! He
above all others deserves the title Your servant for He is the Servant of the Eternal Lord.
This language is applied to Him repeatedly in Isaiah 4253. Specific examples may be
studied in Isaiah 42:1 and in 52:13. Furthermore, it is wholly appropriate that He should be
called the son of Your handmaid. This is immediately reminiscent of the language used
by Miriam as she expressed her devotion to the Lord on hearing the announcement of the
coming birth of the Messiah. My soul magnifies the Lord, and my spirit has rejoiced in
God my Savior for He has regarded the low estate of his handmaiden. For behold, from
now on all generations will call me blessed (Luke 1:4648).I also tentatively suggest that
Psalm 116:115 are addressed to those Old Testament saints who were accompanying Yeshua
in His journey to heaven in the prior ascension. This, then, would be a testimony concerning
His response to the Lord for the work of resurrection. At verse 16, Messiah turns to directly
address the Father and offers to Him the sacrifice of thanksgiving (vvs. 1719). I will offer
to You the sacrifice of thanksgiving and I will call upon the name of the Eternal Lord. I
will pay My vows to the Eternal Lord now in the presence of all of His peoples, in the
courts of the Eternal Lords house, in the midst of you, Oh Jerusalem. Praise the
Eternal Lord!

III. Messiah Among His Disciples

A. On the First Sunday
Undoubtedly some will feel that it is presumptive to try to identify the words of Psalm 34
as the words of the Messiah. I do not think that this is right because the Apostle John quoted
directly from this Psalm and said that this picture needed to be fulfilled concerning the
protection of Yeshuas body. For these things were done, that the Scripture might be
fulfilled: Not one bone of Him shall not be broken (John 19:36). Some may well
question the identity of the time element while accepting the fact that the Psalm is Messianic.
Perhaps it is being a bit too specific when we suggest that this Psalm is a Psalm of the upper
room. There is, nevertheless, evidence to support this suggestion. You will observe that verse
11 extends an invitation to those who would learn concerning the way of righteousness.

Come, you children, listen to Me. I will teach you the fear of the Lord (v. 11). It is my
conviction that these are words of the Messiah and that they are addressed to His disciples.
These are words which accompany other words which encourage those believers to trust in
the Lord. Go taste and see that the Lord is good. Blessed is the man who trusts in Him.
Oh fear the Lord, you His saints for there is no want to them who fear Him (vvs. 39).
It is interesting to notice that the apostle Peter quotes from this Psalm as He addresses New
Testament believers and encourages them to live godly in Yeshua HaMeshiach. (1 Peter 3:10
12 quoting Psalm 34:1215).
The Messianic material of Psalm 34 may be more easily understood through
consideration of its outline.

OUTLINE OF PSALM 34
MESSIAH TEACHES HIS DISCIPLES
I. Messiahs invitation to His disciples (Psalm 34:110)
A. His exulting praise of the Lord (vvs. 12)
B. The disciples reason for magnifying the Lord (His resurrection vvs. 37)
C. Their invitation from Him to trust the Lord (vvs. 810)
II. The Messiahs education of His disciples (vvs. 1122)
A. The call to learn reverence (v. 11)
B. The benefits of this reverence (vvs. 1222)
Psalm 34 contains statements which became very important to the Apostle John as he
observed the crucifixion. Psalm 34 says: He keeps all of His bones. Not one of them is
broken (Psalm 34:20). John records this. The Jews asked Pilate that their legs might
be broken and that they might be taken away. Then the soldiers came and broke the legs
of the first and of the other who was crucified with Him. But when they came to Yeshua
and saw that He already was dead, they did not break His legs. But one of the soldiers
pierced His side with a spear, and immediately blood and water flowed out. And he who
has seen has testified, and his testimony is true, and he knows that he is telling the truth,
so that you may believe. For these things were done in order that the Scripture might be
fulfilled, Not one of His bones shall be broken (John 19:3136).
It will be observed that the statement about the bones of the Lord Yeshua being preserved
from being broken is in the last section of the Psalm where He describes the benefits which
come to those who do trust in the Lord. The point is that He promises similar protection to
His saints who follow Him in their service of Him. The Lord redeems the souls of His
servants: and none of them that trust in Him will be desolate (Psalm 34:22).

B. Second Sunday After Resurrection

Every Passover the Jewish people in every congregation read one of the great Messianic
Psalms as a traditional part of their service. They are totally unaware of the great depths of
meaning contained in that Psalm. Buried in it are the riches of Yeshua HaMeshiach in His
rejection death, burial, resurrection and exaltation. Psalm 118 is an astounding gospel of the
resurrected Yeshua as He met with His closest friends in the upper room and explained to
them what had happened to Him after that Passover celebration when He had instituted the
Lords Supper.
Someday the eyes of the people of the nation of Israel will be opened and their ears will
be unstopped so that they will see Him and hear this material concerning Him as they read
Psalm 118. Today the veil of darkness of their unbelief lies heavy upon their hearts and they
cannot see and understand, they cannot hear and believe. Paul described this blindness as
follows: But their minds were blinded, for until this day there remains the same veil
not taken away in the reading of the Old Testament; which veil is done away in The
Messiah. But even unto this day when Moses is read, the veil is upon their heart.

Nevertheless when it shall turn unto the Lord, the veil will be taken away (2
Corinthians 3:1416).
Psalm 118 unquestionably is a Psalm of the upper room. It has close parallels in Psalm
117 also. Psalm 117, however, is addressed to all of the nations. It is a Psalm which
anticipates that the Gentiles would come to worship the Messiah. The apostle Paul quotes that
tiny Psalm in Romans 15:11 and identifies it with the offer of the gospel unto the Gentiles
after the resurrection of The Messiah. Psalm 118, on the other hand, is addressed to Israel
(v.2) and the house of Aaron (v.3). Undoubtedly the Gentiles are included in verse 4 as well.
The Psalm is a great Psalm of thanksgiving. While addressed to Israel and those that fear the
Lord, it contains hints that it was spoken to the disciples on the Second Sunday after the
resurrection. As we have seen earlier in this chapter, the strongest clue is found in verse 28.
You are my God. I will praise You. You are my God. I will lift You up. The verse
strongly resembles the confession of Thomas which was given on that Second Sunday
evening when the Messiah appeared for the second time among the gathered believers (John
20:2629). And after eight days His disciples again were inside, and Thomas was with
them. Yeshua came while the doors were shut and stood in the midst and said: Peace be
unto you! Reach your finger here and look at My hands, and reach your hand here, and
put it into My side. Do not remain unbelieving but be believing. And Thomas answered
and said to Him, My Lord and my God! Yeshua said to him, Thomas, because you
have seen Me, you have believed. Blessed are those who have not seen and yet have
believed.
It will benefit us to trace the message of the Psalm 118 through by means of an outline as we
examine it.

OUTLINE OF PSALM 118

MESSIAH IN THE UPPER ROOM AFTER HIS RESURRECTION
I. The call unto thanksgiving (Psalm 118:14)
A. The nature of the call (v. 1)
B. Its appeal (vvs. 24)
II. The cause for thanksgiving (Psalm 118:521)
A. The Messiahs deliverance from distress in His resurrection (vvs. 59)
1. The deliverance effected (v.5)
2. The deliverance explained (vvs. 67)
3. The deliverance expounded (vvs. 89)
4. Messiahs deliverance from encompassing enemies (vvs. 1016)
a. Their destruction in the name of the Lord (vvs. 1012)
b. His deliverance by the Lord (vvs. 1314)
B. The rejoicing of the righteous (vvs. 1516)
C. Messiahs deliverance by resurrection (vvs. 1721)
1. The announcement of His resurrection (v. 17a)
2. Messiahs deliverance from death (v. 18)
3. Messiah approaches the Lord with praise (vvs. 1921)
III. That which brought His thanksgiving (vvs. 2229)
A. Messiahs exaltation through rejection (vvs. 2224)
1. The rejected stone (v. 22a)
2. The exalted headstone (v. 22b)
3. Acknowledgement that God had raised Messiah (v. 23)
B. His call for believers to rejoice because of that (v. 24)
C. Hosanna! The call for deliverance (vvs. 2526)
D. Gods response in providing Messiahs sacrifice (v. 27)

E. The identification and worship of the Messiah (v. 28)

F. The call to give thanks for Messiahs work (v. 29)
The call which was extended in Psalm 118:1 is a call to praise the Lord in two areas. He
is good. and His mercy endures forever (v. 1) As has been mentioned, this appeal is
addressed particularly unto Israel, then unto the priesthood, but particularly unto all who are
fearing the Lord.
Messiah reports His release from sheol to those whom He is addressing, I called on the
Eternal out of [My] distress; He answered Me with the enlargement of the Eternal. The
Eternal Lord has been with Me. I will not fear. What can lowly man do to Me? The
Eternal Lord is My helper so I will look on those who were hating Me (Psalm 118:57).
It will be observed that Psalm 118:57 has remarkably parallel ideas and language to that
which is found in Psalm 18:1619. He [the Eternal Lord] sent from on high. He took Me;
He drew Me out of many waters. He snatched Me away from My strong enemy [Satan]
and from those who were hating Me because they were stronger than I was because they
confronted me in the day of My distress. [cf. Psalm 40:1315, part of a Psalm that
unquestionably is Messianic.] But the Eternal Lord came to be My support. He brought
Me out to a broad place. He delivered Me because He was pleased with Me. The Eternal
Lord has rewarded Me according to My righteousness. According to the cleanness of
My hands He has dealt with Me. The reason is that I have kept the ways of the Eternal
Lord and have not departed in wickedness from My God. For all of His judgments were
before Me and I did not put His statutes away from Me. Furthermore, I was without
spot [cf. Psalm 41:1012 where Messiah refers to His spotless sacrifice as the basis for His
resurrection.] and I kept Myself from iniquity. Therefore the Eternal Lord has
recompensed Me according to My righteousness (Psalm 18:1624).
It is perfectly appropriate that the Messiah should refer to His deliverance from hell in
this fashion. We have also seen similar language in Psalm 116:38. Here in Psalm 118 Yeshua
explains that the heavenly Father had effected the deliverance.
As a result of Messiahs deliverance from those who had thought they were destroying
Him and His plans, He would be able to effect His judgment upon those who had rejected
Him. All of the Gentiles circled about Me; yes, I will cut them off in the name of the
Eternal Lord. They circled about Me; yes, they circled about Me. Surely in the name of
the Eternal Lord I will cut them off. They circled about me like bees. They will be
quenched like the fire of thorns. Surely I will cut them off in the name of the Eternal
Lord. You violently pushed at Me to make Me fall but the Eternal Lord helped Me.
(Psalm 118:1013).
The Messiah now teaches those with whom He was communing that trust in the Lord is
always better than confidence in man, no matter what his stature. It is better to trust in the
Eternal Lord than to place ones confidence in man. It is better to trust in the Eternal
Lord than to place ones confidence in princes (Psalm 118:89). This raises the question
for the reader, To whom is the Messiah actually talking and encouraging? This question
will come into sharper focus as we continue our consideration of the Psalm.
Already we have discussed the prayers of Yeshua where He asks for revenge upon those
who have persecuted Him. He now promises this revenge and destruction upon those who
have encompassed Him. These had sought to defeat Him in the work of the cross. This is a
direct reference to the material contained in Psalm 2:13 where Israel and those from the
Gentiles sought to destroy Messiah and to keep Him from His throne. The implications of the
Fathers statement in Psalm 2:6 point to the fact that the Messiah will indeed overcome His
adversaries and ultimately will be able to do the work for which He originally was
commissioned. There the Father says: I still will establish My King on Zion, My holy
mountain (Psalm 2:6). This is borne out in the precise language of Psalm 110:57. In spite

of the animosity displayed against the Messiah by those in the land at the time of His
crucifixion, He yet will rule from His throne in that land just as the Eternal Lord has
promised. Now this animosity toward the Messiah shown long ago did not end at the
crucifixion. When Messiah returns and Israel in the land has turned to Him for salvation, the
nations once again will rage. They will seek to accomplish that vain thing which was
attempted long ago, for they will attempt, as obedient servants of the world ruler of that time,
to keep Messiah from His throne as King of Kings and Lord of Lords. But Messiah will
destroy them like a fire among thorns. Nothing burns more swiftly than a pile of thorn
bushes. When I was a boy I helped my father clear an area that had many thorn trees. The
thorns of these trees are filled with rosin. This burns intensely hot and very swiftly. In a few
moments there is little left but the ashes to remind one of the thorns. So it will be with the
enemies of the Lord.
The Lord [Adonai] at Your right hand will shatter kings in the day of His wrath.
He will proceed to pass judgment among the Gentiles. He will fill [the place of battle]
with dead bodies. He will crush the head over the wide earth [i.e., the Beast, the world
ruler of the last half of Israels time of trouble.]. He will drink from the stream on the way
[cf. Ezekiel 47:112.]. Then He will lift up [His] head (Psalm 110:57).
Now Psalm 118 records that Messiah next spoke of the rejoicing that would come among
the righteous believers because of His resurrection and that which He had accomplished in it.
There is a direct reference to Himself in the words, The right hand of the Lord has done
valiantly, The right hand of the Lord is exalted. The right hand of the Lord has done
valiantly (Psalm 118:1516). A comparison of this material with Isaiah 52:1053:12 will
demonstrate that the terms, the right hand and the arm of the Eternal Lord do indeed
refer to Him. He is the Arm of the Lord Who, in Isaiah 53:1 and following, rose up as a
tender plant, became a man of sorrows, and bore our griefs when He was wounded for our
transgressions. In Isaiah 52:910 His name, the arm of the Eternal Lord is associated
with the comfort of the Lords people, Israel, with the redemption of Jerusalem and with the
provision of salvation to all of the ends of the earth.
There is undoubtedly a direct connection between the statements about the right hand
of the Lord in its exaltation in the preceeding verses and the statement of verse 17. This
latter verse is a testimony to the fact that the Messiah did not remain in death but is alive. The
translation of this verse which is found in the King James version reads: I shall not die, but
live, and declare the works of the Lord. But this translation does not take into
consideration the Messianic context and the fact that it unquestionably is speaking of the
resurrection of the Messiah. This Messianic context requires the translator to follow an
alternate translation possibility that treats the Hebrew text accurately without obscuring the
clear reference to the resurrection. For this reason I translate these Hebrew words in a way
that is perfectly good translation and that far better fits the flow of the context. I did not
remain in death but I am alive and will relate the details of the works of the Eternal.
With this harmonizes Messiahs statement in verse 18. The Eternal Lord has sorely
chastened Me, but He did not give me over to death. While He had been chastened sore
in His experience of the crucifixion and in that which followed in sheol, Messiah was not left
the hands of death so that He remained dead. He rose up victoriously out of the death which
He had died for us! Yeshua is referring to that great work which the Father had accomplished
in His resurrection after His crucifixion. He had, indeed, died on the cross. But He did not
remain in death. While He had been sorely chastened even unto death, the Father had not left
Him in death but had raised Him from the dead. According to Psalm 41, the basis for His
resurrection was the approval of the Messiah Himself and of that which He had
accomplished.

But, oh Eternal Lord, be gracious to Me and raise Me up in order that I may repay
them. By this I will know that You have found delight in Me in that My enemy has not
succeeded in triumphing over Me. And as for Me, because of My spotlessness You will
uphold me and You will accomplish the establishment of Me before Your face forever
(Psalm 41:1012).
This reference to Messiahs resurrection accords perfectly with the eschatological sense
of Davids words in Psalm 18. Yes, I continued to be spotless with Him and I kept Myself
from iniquity. Therefore the Eternal Lord has dealt with Me according to My
righteousness, according to the cleanness of My hands before His eyes (Psalm 18:23
24). That Holy One Who confessed our own sin as if it were His own [Psalm 40:12; 41:4 and
69:5] was in Himself a spotless Passover lamb. The word spotless which is used of
Messiah, both in Psalm 18:23 and in Psalm 41:12, is precisely the same Hebrew word which
is used of the Passover lamb in Exodus 12:5. A lamb, spotless, a male a year old. How
appropriate it is that this word should show up in reference to the Lamb of God Who
takes away the sin of the world! (John 1:29), Who was slain on Passover at precisely the
time that had been revealed to Daniel.
Seventy sevens [periods of seven years] are determined for your people [Daniel] and
for your holy city to complete the transgression, to fill up sins, to provide an atonement
for iniquity, to bring in everlasting righteousness, to bring vision and prophecy to
completion and to anoint the Most Holy place. Therefore understand and know that,
from the going forth of the command to restore and to build Jerusalem until Messiah
the Prince will be seven sevens and sixty-two sevens. In troubled times the street will be
built again and the wall. Then, after the sixty-two weeks Messiah will be cut off, but not
for Himself. Then the people of the prince who will be coming will cause the destruction
of the city and the holy place (Daniel 9:2426).
Already we have referred to Psalm 118:1920 and have indicated that I conclude that,
after the resurrection, Messiah ascended immediately into the presence of the Father. For one
thing, He was taking the Old Testament saints who had been released from Abrahams bosom
in sheol to their present residence in the third heaven. I also conclude that, as Messiah
ascended with these Old Testament saints for Whom He had provided redemption, He entered
into the most holy place in Heaven to present His blood in making His priestly offering. I
believe that this is the meaning of Hebrews 9:28. The writer of Hebrews observes: But the
Messiah came as High Priest of the good things which are to come, with the greater and
more perfect tabernacle which was not made with hands, that is to say, not of this
creation. He entered the Most Holy Place once for all, not with the blood of goats and
calves but with His own blood, having obtained eternal redemption. For, if the blood of
bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies to the
purifying of the flesh, how much more then will the blood of the Messiah purge your
conscience from dead works to serve the living God? He, by means of the Eternal Spirit,
offered Himself without spot to God. For Messiah has not entered into the holy places
which were made with hands, copies of the true, but He has entered into heaven itself,
now to appear in the presence of God for us. Now, once for all, at the completion of
the ages, He has appeared to put away sin by means of the sacrifice of Himself
(Hebrews 9:1114; 24, 26).
This would have been immediately after Messiahs resurrection. If this is a correct
conclusion, then it beautifully illuminates the words which Yeshua spoke to Mary Magdalene
at the tomb. Do not cling to Me, for I have not yet ascended to My Father. Instead, go
to My brothers and say to them: I am ascending to My Father and to your Father, even
to My God and to your God (John 10:17). They would have been spoken at the moment of
His departure for the completion of His redemptive work when He presented His perfect

offering in the heavenly Holy Place. If that is so, then the Psalm presents His words as He
approaches heaven to present His perfect sacrifice. Open for Me the gates of
righteousness. I will go through them and I will praise the Eternal Lord. This is the gate
of the Eternal Lord through which the righteous ones will enter. (Psalm 118:19).
There is another possible explanation which for these words and for the words that He
spoke to Mary Magdalene in John 20:17. If, as I believe, this is indeed an upper room Psalm
in which the Messiah is counseling His disciples, then the reference could conceivably be to
the fact that soon, in forty days, He would be ascending to the right hand of the Father. This
then would be a reference to that event which took place on the Mount of Olives (Acts 1:9).
It is clear that the material in Psalm 118:118 contains a review of the events which led
up to the resurrection of the Messiah. He now turns to speak in verse 22 of His rejection by
the leaders of Israel and of the transformation of their attack on Him into the means of His
exaltation. There can be no doubt that verse 22 is Messianic, for it is quoted, both by Him and
by His disciples and is always applied to Him. Peter, when addressing the Sanhedrin after the
ascension of the Messiah, says: Rulers of the people and elders of Israel, let it be
known to all of you and to all of the people of Israel that it is by the name of Jesus the
Messiah of Nazareth, Whom you crucified, Whom God raised from the dead, by Him
this man stands here before you whole. This is the stone which was rejected by you
builders, Who has become the Chief Cornerstone (Acts 4:810).
Peter also interprets it in the same way in His first epistle. Wherefore also it is
contained in the Scripture, [Isaiah 28:16], Behold, I lay in Zion the chief cornerstone,
elect, precious, and he that believes on Him will not be confounded. Unto you therefore
which believe He is precious, but unto those who are disobedient, the Stone which the
builders disallowed, the same is made the head of the corner and a stone of stumbling
and a rock of offence, even to those who stumble at the word, being disobedient,
whereunto also they were appointed (1 Peter 2:68).
Peter unquestionably interpreted the rejected stone as a reference to the Messiah. The
Messiah is seen as the Rock in 1 Corinthians 10:4. Yeshua Himself refers to this Psalm in the
late days of His rejection. He tells the story of a landowner and His son and of the treatment
given them by those who take care of the land. He had carried His enemies along with Him in
the story, and took them to the place where they convicted themselves with their anger. Then
Yeshua said: Havent you ever read in the Scriptures, The Stone which the builders
rejected, the same is become the head of the corner. This is the Lords doing and it is
marvelous in our eyes? (Matthew 21:42). And when the chief priests and Pharisees
heard His parables, they recognized that He spoke about them (Matthew 21:45).
Messiah is the stone that was rejected. But the Stone does not remain rejected. The text
has said that it has become the headstone of the corner. I have concluded that the Psalm
represents, in its eschatological sense, His explanation to His disciples after His resurrection
of all that had happened and soon would happen to Him. He explains that The stone which
the builders refused has become the chief cornerstone. (Psalm 118:22). The first person
plural in verse 23 may actually represent their answer to Him. This was of the Eternal
Lord! It is marvelous in our eyes! (v. 23). The two cohortatives or first person plural
encouragements from someone within a group may support that conclusion. This is the day
which the Eternal Lord has made. Let us rejoice and let us be glad in it! (Psalm 118:24).
The Psalm which is read at every Passover at every Jewish congregation now continues
with a cry which is repeated in the gospels. It is not in a form that will be easily recognized,
however, since the cry is transliterated from Hebrew letters to English letters in our English
Bibles in the gospel accounts. To make the identification more difficult, the cry is translated
into English in our English Bibles in Psalm 118. And what is that cry? Oh Eternal Lord,
please save now! Oh Eternal Lord, please send now prosperity I pray. Blessed is the One

coming in the name of the Eternal Lord. We have blessed You from the house of the
Eternal Lord (Psalm 118:2526). And how does the Hebrew form of this show up in our
English Bibles? It is found in the cries of the crowd as Yeshua rode into Jerusalem from the
Mount of Olives on the colt. Hosanna to the Son of David! Blessed is the One coming in
the name of the Lord! Hosanna in the highest! (Matthew 21:9). Then those who went
before and those who followed cried out, saying: Hosanna! Blessed is the One who
comes in the name of the Lord (Mark 11:9). The next day a great multitude that had
come to the feast, when they heard that Jesus was coming to Jerusalem, took branches
of palm trees and they went out to meet Him and they cried out: Hosanna! Blessed is
He who comes in the name of the Lord, the King of Israel! (John 12:13).
The word Hosanna is the transliteration of two Hebrew words. The Hebrew cry was
Hoshiyahna. It either can request physical or spiritual deliverance. In the light of the way
that the crowd soon treated the Messiah, it seems certain that they were not asking that He
would deliver them from their sin!
Psalm 118 then turns from the cries of the crowd which actually were appeals made at the
triumphal entry that the Messiah would relieve poor Israel from the crushing heel of Rome. It
turns to the means which the Eternal Lord had chosen of relieving poor Israel from the
crushing load of sin which they bore. The Eternal Lord is God and He has proceeded to
give light to us. Bind the sacrifice with cords to the horns of the altar! (Psalm 118:27).
The context has spoken of Messiahs deliverance from death and of His resulting exaltation.
It has spoken of His coming entry into the gates of righteousness. Surely the intent of this
verse is to explain that the means by which the Eternal Lord had answered the prayer of the
crowd at the so-called triumphal entry was to provide a sacrifice that would provide the
salvation which they needed. Perhaps it even speaks of His part in placing His own Son on
that Roman cross which became His altar. What light has been brought to us by that
provision! References to Gods provision of light through the Messiah begin in Isaiah 42 and
be traced all the way to John 8 and 12. Yeshua Himself says: I am the light of the
world. The one who follows Me will not walk in darkness but he will have the light of
life (John 8:12). Later in John 12 the Apostle records the words of Yeshua in response to the
mocking crowd.
The people answered Him, We have heard from the law that the Messiah will
remain forever. Now how do You say, The Son of Man must be lifted up? Who is this
Son of Man? Then Yeshua said to them, A little while longer the light is with you. Walk
while you have the light, lest darkness overtake you. He who walks in darkness does not
know where he is going (John 12:3435).
Psalm 118 appears to close with the confession of one of the disciples. Verse 28 is
remarkably mindful of the words spoken by Thomas on the next Sunday after the
resurrection. Yeshua had called doubting Thomas to Him. John records the incident when
Thomas made his great confession. And after eight days again His [Yeshuas] disciples
were within, and Thomas was with them. The Jesus came while the doors were shut and
stood in their midst and said, Peace be to you. Then He said to Thomas, Reach your
finger here, and look at My hands, and reach your hand here and thrust it into My side,
and do not be faithless but believing. And Thomas said to Him, My Lord and My
God! (John 20:2628).
In a remarkable way the words of Thomas are anticipated by the words which close this
great Psalm before the introductory words of verse one are repeated. Psalm 118:28 says:
You are My God! I will praise You! You are My God! I will exalt You! The life of
Thomas, as a great missionary to India, evidences the transformation of this one who had, for
an entire week, refused to believe the testimony of those who already had seen the resurrected
Messiah.

Questions for Chapter Ten

1. How does Psalm, 2 anticipate the resurrection of the Messiah?
2. How does Hebrews 2:59 unlock Psalm 8 and show that Messiah must die and rise again?
3. What is the time element of Psalm 30 as it refers to the Messiah?
4. Where are Old Testament saints now?
5. What is meant by prior ascension?
12

12Northrup, Bernard E.: Recognizing Your Messiah in the Psalms : Finding Christ
in the Psalms. Oak Harbor, WA : Logos Research Systems, Inc., 1997

Chapter Eleven:
The Messiahs Present Work
BIBLE PORTIONS FOR STUDY: Psalm 68:1718; Psalm 110:14; Psalm 117; Psalm 45:915
The present ministry of Yeshua HaMeshiach is a subject that is only rarely preached in the
church today. In the light of the extreme importance which is given to this subject by the
writer of the book of Hebrews, this is incomprehensible. The book of Hebrews is the greatest
example of expository teaching that can be found anywhere in the Word of God. Its writer has
done an amazing thing. He has taken a theme which relates to the present ministry of the
Messiah and has exalted it to extreme importance. The larger part of the book of Hebrews is
simply an exposition of two verses that are found in Psalm 110. These two verses, verses one
and four, both relate to the present ministry of the Messiah. A careful and thoughtful study of
the book of Hebrews will demonstrate that it is a step-by-step exposition of the fact of
Messiahs present ministry in heaven, of the importance of the present ministry and of its full
relevance to the believer today.
It may be astonishing to the student of the New Testament to find herein the suggestion
that Messiahs present ministry is mentioned in the book of Psalms. After all, one will say,
Is not the church a mystery in the Old Testament? Is not the church hidden away and kept
secret from the Old Testament believer, only to be revealed by the apostles? The answer to
this challenge lies in a careful reexamination of Pauls statements about the mystery as it
relates to the church. He defines the term, mystery, in a way which is totally different from
the way that the word is used today.
In Colossians 1, Paul defines the mystery which he longed to make known among the
Gentiles. It is The Messiah in you, the hope of glory (Colossians 1:27). The
indwelling of both Jew and Gentile believers by the Messiah in this age was a mystery to Old
Testament believers. It was not revealed unto them. In Ephesians 3, Paul also elaborates on
the mystery as it relates to Messiahs present work. He says that the mystery of the Messiah
which had been concealed from Old Testament believers and was now being revealed to the
apostles and prophets (v.5) was the truth that the Gentiles would be fellow heirs, and of
the same body and partakers of His promise in the Messiah by the gospel (v. 6). The
Apostle strongly emphasizes in this passage the matter which was actually hidden from the
Old Testament believer. It was the fact that the Gentiles would be given a place of fellowship
in this present age through being in the Messiah (Ephesians 3:9). This does not mean that
Messiahs present work could not be alluded to in the Old Testament. Indeed, it will be seen
by some of the New Testament quotations of these Old Testament Psalms that there was
direct reference to the work of the Messiah in the present age and to the fact that it would
include the Gentiles.

I. Messiahs Ascension to Heaven

In the last study we observed the fact that Yeshua appeared to have ascended into heaven
immediately after His resurrection from the dead. This is referred to as the prior ascension.
There is a Psalm which makes significant reference to The Messiahs return to heaven. It does
not distinguish between a prior ascension and the final ascension which brought the Lord
Yeshua to His throne in glory for His present ministry. Psalm 68 is quoted by the apostle Paul
in such a way as to show that it contains within it a reference to the prior ascension of the
Messiah.
It is the authors conclusion, perhaps unfounded, that Psalm 68:18 makes reference both
to the prior ascension and the final ascension. The verse says: You have ascended on high,
You have lead captivity captive. You have received gifts for men; yea, for the rebellious
also, that the Lord God might dwell among them. This quotation is set in a Psalm which

greatly emphasizes the initiation of the kingdom reign of the Messiah. Psalm 68 asks God to
arise and overthrow all of His enemies. It reviews the grace of God in His dealing with Israel
in the journey out of Mount Sinai. It reviews the ascension of the Messiah with the great
benefits which He had brought to Israel. You will ascend on high. You will lead captivity
captive. You will receive gifts for men, Yes, the rebellious ones, in order that the Eternal
Lord God might dwell there (Psalm 68:19). The Psalm describes the day when the
Messiah will bring forth His own people from the nations, from the depths of the sea (v.22),
yes, even from death (v.20) in order that He may give them victory over their enemies (v.23).
The Psalmist looks forward to that day and speaks of the reunion of the tribes of Israel when
the whole congregation of Israel is gathered in the presence of their King (vvs. 2428).
Psalm 68 also speaks of the fact that the Gentiles will come, bringing their gifts to Him
Who will rule out of His temple in Jerusalem (vvs. 2935). It is significant that the location
where this event will take place is specifically identified as the temple at Jerusalem (v.29). It
is also clear that the words of the Psalm do not allow the interpreter to ignore the obvious,
local sense and transfer this Jerusalem to heaven. The Psalm clearly describes the
surrounding mountains as enviously watching that hill in Jerusalem which the Lord had
chosen as His place for local residence on earth. Why do you look enviously, you
mountains of peaks, at the mountain which God desires for His dwelling, yes, the
Eternal Lord will continue to dwell in it forever (Psalm 68:1516).
In such a setting as this it would not be surprising to find reference to the rescue of Old
Testament believers out of their place of confinement in hell before the cross. Psalm 68:18
makes that reference. The words You have ascended on high, You have led captivity
captive (v. 18) have direct reference to this transfer of Old Testament believers from
Paradise in the bosom of sheol to its present location in the third heavens. This location is a
matter of revelation. The apostle Paul clearly tells us that Paradise is now up. He was
caught up into Paradise and heard inexpressible words, which it was not lawful for a
man to speak (2 Corinthians 12:4).
Considerably more surprising is the fact that the Psalm also makes a reference to the
Messiahs ascension on high in order to begin His present ministry to the Church. This is
clearly the reference of the words You have ascended on high, You have received gifts
for men; yes, even for the rebellious also that the Lord God might dwell among them
(Psalm 68:18). A quotation by the apostle Paul in the book of Ephesians unfolds this fact to
us. In chapter 4 the Apostle Paul is discussing the work of the Messiah in the church today.
As he describes the beginning of the church after the ascension of Messiah, he tells us how
certain men were gifted for the ministry to the church (v. 11). This ministry was given for the
purpose of equipping the saints for their work of the ministry so that the body of Yeshua
HaMeshiach might be built up and that we might all come to be like Him in the body of the
Messiah (Eph. 4:1216). The reference to the ascension of Messiah, which is taken from
Psalm 68, is presented in this manner.
But unto every one of us is given grace according to the measure of the gift of the
Messiah. Therefore He said, when He ascended up on high, He led captivity captive,
and gave gifts unto men. (Now thisHe ascendedwhat does this mean but that He
also descended first into the lower parts of the earth)? He that descended is the same
also that ascended up far above all heavens, that He might fill all things. And He gave
some [to be] the apostles, and some [to be]the prophets; and some [to be] the evangelists,
and some, [to be] the pastors and teachers for the equipping of the saints unto the work
of the ministry for the edifying of the body of the Messiah, until we all come into the
unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the
measure of the stature of the fullness of the Messiah (Ephesians 4:713).

It is therefore clear that the apostle Paul considered the statement in Psalm 68:18 to be a
direct prophecy concerning Messiahs ascension into heaven. In the Apostle Pauls treatment
of the quotation, there is emphasis placed on only one aspect of Messiahs present ministry.
The emphasis is on the gifting of the individual members of the church on earth for their
earthly functions. This great theme of spiritual gifts is a subject worthy of much study on the
part of the believer. Apart from this single reference in Psalm 68, it is not a subject of Old
Testament prophecy to the authors knowledge.
Therefore it will be seen that in the ascension of the Messiah there also were benefits for
Old Testament Israel. That benefit is clearly expounded in the rest of Psalm 68. There is also
benefit for those of living Israel who survive until the King returns and takes living
representatives of the tribes of Israel into His earthly kingdom (Psalm 68:2729). There is in
the Psalm also a brief reference to the benefits which are provided in this present age for the
Church, His body. He is now giving gifts to those who believe.

II. Messiahs Heavenly Meeting (Psalm 110:12)

By some strange mental screening process; the average believer today pictures the
Messiah in one of two ways and seldom in any other fashion. Because of the emphasis of the
birth of the Messiah in our thinking at Christmas, many tend to think of the One Who came
into the world only as a child. Along with others who have no maturity, believers who have
matured more fully are much more likely to think of Him as He hung upon the cross. The
particular emphasis which is placed upon the life of the Messiah in the pulpit ministry which
that believer hears undoubtedly will play a particularly important part in this mental image. In
a local church where the death of the Messiah is preached to the exclusion of other aspects of
His great life and ministry, the cross will surely be the scene that will dominate the believers
thinking.
How rarely does the mind of the present day believer part the clouds above the Mount of
Olives to view the heavenly scene as the Yeshua HaMeshiach ascended into heaven! We are
so prone to be satisfied to stand with the astounded apostles on the Mount of Olives and listen
with open-mouthed astonishment to the words of the two angelic witnesses who assured the
Apostles of Messiahs ultimate return to the earth in glory. We are so prone to fail to realize
that Messiah is seated in heaven today, there ministering on our behalf in a ministry that is
exceedingly important to us. He is keenly interested and even involved in everything that
happens to us on earth!
The death of the first martyr gives us a beautiful illustration of this treasured truth. As
Stephen finished his testimony to Israel and faced stoning to death, he saw the heavens
opened and there the Son of Man standing on the right hand of God (Acts 7:5556).
He anticipated a ministry on the part of the Messiah as the stones took his life from him.
And they stoned Stephen, as He was calling upon God, and saying, Oh Yeshua, receive
my spirit (v. 59). This portion of Scripture indicates the extreme significance of the
Messiahs present ministry. But we are not dependent upon this portion alone for our
knowledge of this very important part of the ministry of the Messiah in this present age.

A. The Fathers Greeting to the Messiah

Repeated references to the New Testament make it exceedingly clear that the words
which open Psalm 110 are spoken by the Eternal Lord to the Messiah. The Father speaks to
Yeshua HaMeshiach at His ascension in these words: The Eternal Lord said to my
Adonai, sit at My right hand (Psalm 110:1). It is strongly recommended that the
following important New Testament uses of this text be examined by the student: Matthew,
22:4145; Mark 12:3537; Luke 20:4144; Acts 2:3435; Hebrews 1:13 and Hebrews 10:12
13. By the use of these words, Messiah utterly confounded the Pharisees. While the
Pharisees were gathered together, Yeshua asked them, saying: What do you think about

the Messiah? Whose Son is He? They said to Him, The Son of David. He said to them,
How then does David in the Spirit call Him Lord, saying, The Lord said to My Lord,
Sit at My right hand, until I make Your enemies Your footstool? If David then calls
Him Lord, how is He his Son? (Matthew 22:4145). The Pharisees were trapped and
their consciences required them to admit to themselves that David would have a Son Who
properly was called by David, Lord. It is clear that the text shows that the Messiah one day
would sit upon the right hand of the Father while waiting for subjugation of His enemies (v.
44). Furthermore, it also is clear that in the One Man, the Messiah, there would be found both
a Divine and a human nature. The Son of David would be the God-Man.
Very shortly after the resurrection of the Messiah, the Apostle Peter gave a precise
exposition of Psalm 110:1. Having seen the ascension of the Messiah ten days before, he
vividly has been reminded of this text. It is exceedingly likely that the text also was upon his
mind inasmuch as the risen Messiah had preached from the Psalms those things concerning
Himself during the forty days of earthly ministry before the ascension. It is reported by Luke
that the risen Messiah did that very thing on the evening after His resurrection. Then He
said to them, Oh foolish ones and slow of heart to believe in all that the prophets have
spoken! Ought not the Messiah to have suffered these things and to enter into His glory?
And beginning at Moses and all the Prophets, He expounded to them in all of the
Scriptures the things concerning Himself (Luke 24:2527).
In the Upper Room among all of the Apostles, except for Thomas, He said to them,
Why are you troubled? And why do doubts arise in your hearts? Then He said to
them, These are the words which I spoke to you while I was still with you, that all
things must be fulfilled which were written in the Law of Moses and the Prophets and
the Psalms concerning Me. And He opened their understanding in order that they
might comprehend the Scriptures (Luke 24:38, 4445).
As a result, Peter said on the day of Pentecost: This Yeshua has God raised up,
whereof we all are witnesses. Therefore, being by the right hand of God exalted, and
having received of the Father the promise of the Holy Spirit, He has shed forth this
which you now both see and hear. For David has not ascended into the heavens, but he
himself says: The Lord said to My Lord, Sit on My right hand until I make Your foes
Your footstool. Therefore let all of the house of Israel assuredly know that God has
made that same Yeshua, whom you crucified, both Lord and Messiah (Acts 2:3236).
There is therefore no room for questioning the occasion of the utterance which is found in
Psalm 110:1. The Apostle Peter explicitly tells us here in Acts that David spoke as a prophet
concerning the ascension into the heavens of the Messiah. We know that He was there in
Heaven to begin His present ministry as High Priest, able to save to the uttermost all
who come unto God by Him (Hebrews 7:25).
It is important to remember that there are two names for God found in Psalm 110:1. In the
King James version, the first name is fully capitalized. The second name has a capital letter
but the entire word is not capitalized. This is the way the King James translators distinguished
between two very important names of God. The translation LORD in capital letters in the
King James Version has reference to the great four-letter name of God which has reference to
His covenant-keeping, redeeming work. It is a name which can be applied to any one of the
three members of the Godhead. However, when both the Father and the Son are referred to in
a single passage, as here, it is common to see the Messiah referred to in Hebrew by
Adonai. Already we have seen in Psalm 45:67 that Messiah properly can be addressed as
God by the Father. David, according to Peters quotation, refers to the Messiah in this verse
as my Lord. The Hebrew word found here, which has reference to the Messiah, is a word
which means my Master. It will be found many times in the New Testament referring to
God.

Focus your mind upon the heavenly scene. The ascended Messiah, all glorious because of
His great work on earth, now approaches the throne of the heavenly Father as He returns to
His presence. His longing for that day clearly is reflected in Psalm 16:811. He Who had
arisen from His throne in glory to come into this world as a sacrifice (Psalm 40:68) had been
made a little lower than the angels in that He now also had become a human being
(Psalm 8:46). He now had conquered death and hell and by His resurrection and ascension
and is crowned with glory and honor and set over the works of Your hands
(Hebrews 2:7).
How wrong it is always to focus our attention upon the crucified Messiah! The Scriptures
do not leave Him on the cross anymore than they leave Him in the tomb. The writer of
Hebrews tells us how we should view Him. We see Yeshua, Who was made a little lower
than the angels. Through the suffering of death crowned with glory and honor, that He
by the grace of God should taste death on behalf of every man. For it was fitting for
Him, for Whom are all things and by Whom are all things, in bringing many sons unto
glory, to make the Captain of their salvation perfect through sufferings (Hebrews 2:9
10).
What a warm scene this must have been in heaven as the Father fulfilled the Sons upper
room prayer requests: And now, oh Father, glorify Me with Your own self with the glory
which I had with You before the world was (John 17:5).

B. The Fathers Instructions

The Father greeted the Messiah, inviting Him to sit at His right hand. He then specified
how long the wait in heaven would be. The language is clear. The Son is to wait in heaven:
until I make Your enemies Your footstool (v. 1). The writer of the book of Hebrews
climaxes his great series of quotations from the book of Psalms by identifying this reference.
After he has quoted from Psalms which trace the life of the Messiah from eternity past
through His death, burial and resurrection, He asks a question which shows the greatness of
the Messiah in contrast to the created angels. But to which of the angels did He [the
Father] say at any time, Sit on My right hand until I make Your enemies Your
footstool? Are they not all ministering spirits, sent forth to minister for them who shall
be heirs of salvation? (Hebrews 1:1314).
It is apparent from the progression of the argument in Hebrews one that the word until
is extremely significant. It is not now that the Messiah exercises the promised rule over all
things. The person who does not believe that Messiah will return to earth and will establish
an earthly kingdom and rule in the ancient city of Jerusalem is totally wrong here. He would
twist the Scriptures in an attempt to make them say that Messiah now is ruling as King in
heaven. Psalm 110 utterly contradicts this preposterous perversion of prophecy and shows
what the present ministry of the future King will be as He waits for the Father to make His
enemies His footstool. Indeed, the Son Himself in Psalm 2 has made it exceedingly clear that
His ministry out of ancient Zion as King was not a perhaps matter. It was an essential part
of the decree that the One Who was rejected by Israel and the Gentiles yet would ask for His
kingdom rule, would be given it and would rule from sea to sea (Psalm 2:69). The writer of
Hebrews further emphasizes this in chapter 2. But now we do not yet see all things put
under Him. But we do see Yeshua, Who was made a little lower than the angels through
the suffering of death, crowned with glory and honor (Hebrews 2:89).
It is clear then that the writer of Hebrews understood that the Messiah had not received
His earthly kingdom or anything similar to fulfill its promise in this present age. At present
He is waiting for the fulfillment of that promise.

C. The Fathers Promise (Psalm 110:2)

The exact promise of the Father for which the Son awaits is this: The Eternal Lord will
send the rod of Your strength out of Zion. Rule in the midst of Your enemies (v. 2). The
flow of the argument of Psalm 110 makes it clear that the ministry of the Messiah once again
was being delayed. Once when He had come to earth and had been presented by His
forerunner, He had been rejected by Israel (Matthew 1011). This rejection by Israel is
dramatically seen in Isaiah 49:152:11. It had been a deliberate part of the plan of God
concerning the Lord Who became Man. The rejection of the earthly ministry of the Messiah
had been designed in the eternal plan as the means of bringing to pass the crucifixion of the
Messiah by the Jews and the Gentiles.
Now at this point in Psalm 110, we discover that there is another delay in The Messiahs
earthly ministry, It is a delay which means that He would not at the time of His ascension
enter into His promised earthly rule. He must await the day when the Father makes His
enemies His footstool (v. 1).
To the Old Testament believer, just as to the Jewish student today, this Psalm must have
contained some very puzzling elements. Why should the Eternal Lord speak unto the Messiah
in this fashion? Why should His promised earthly ministry be delayed until a later time? For
the New Testament believer who observes the New Testament use of this Psalm, the answer is
available. It is clear from the progression of the argument of the Psalm that the Messiah was
to delay His return to earth in order that He might function as a priest at the right hand of the
Father (Psalm 110:4). This theme is of the utmost importance if we are to understand the
present ministry of the Messiah.
As we turn to consider that present ministry of the Messiah, we must not forget that the
day will come when He will initiate His ministry of power, ruling over His enemies out of old
Mount Zion (Psalm 110:23). A very important part of the Fathers promise to the Son as He
sat down on His heavenly throne was this. Your people will be willing in the day of Your
power (Psalm 110:3). It will be seen in a later study that Messiahs dealings with Israel in
the present and in the immediate future will be the means whereby His people Israel will be
made willing for Him to rule over them.

D. The Fathers Invitation

As the Messiah sits upon His throne in heaven, He waits for that day when His enemies
will be made His footstool by the First Person of the Godhead. He waits for that day when
He, as the God-Man has the right to ask for His kingdom. Another of the Psalms of the Savior
completes this conversation between the Father and the Son concerning His future earthly
reign. Psalm 2 has described for us the rejection and the death of Yeshua HaMeshiach (vvs.
13). It has also shown the Fathers displeasure against the nations for what they have done to
the Messiah (vvs. 45). It sets forth Gods absolute assurance, based on the decree (v. 7), that
He yet will set His King upon His holy hill of Zion (v. 6). In the context of the Psalm where
the Messiah directly quotes the Fathers words and identifies the words as words which were
set forth in the decree, there is an offer by the Father of an earthly reign. It is important to
note that this offer follows the rejection and crucifixion described in verses 13, interpreted
in Acts 4:2528. The ministry of the King is to be a ministry from the holy hill of Zion (v.
6). The ministry of the King Who is the Son of God (v. 7) is a ministry which offers unto Him
the uttermost parts of the earth for His perfect rule. It is a rule which will be exercised in
severity towards those who rebel against Him. The Father announces His future destiny to
rule as King over the entire earth to the resurrected The Messiah in Psalm 2 in this fashion.
Ask of me, for I am determined to give You the heathen for Your inheritance, and the
uttermost parts of the earth for Your possession. You will break them with a rod of iron,
You will dash them in pieces like a potters vessel (Psalm 2:89).

It is not uncommon to hear the announcement of a missionary that he has chosen as his
life verse the first of these two verses. It is important that we observe the context of the
invitation of verse 8. The promise to give the heathen for an inheritance is not given to the
individual believer concerning his own ministry. It is an invitation that is given specifically to
the resurrected Messiah as He waits His earthly inheritance. We dare not use this text as a
missionary verse. Only the Messiah can make this request. Only Yeshua will respond and yet
in the future will ask for the earthly kingdom which was promised by the Father to Him in the
decree. When that response is given, a perfectly righteous rule will be established here on
earth. It will be a rule which will maintain righteousness with severity. You will break them
with a rod of iron. You will dash them in pieces like a potters vessel (Psalm 2:9). It is a
promise which will extend the kingdom rule of the Messiah to the uttermost parts of the
earth for His possession (v. 89).

III. Messiahs Priestly Commission

The songbooks of the Church frequently picture the Messiah as the Good Shepherd who
came as our Savior. This concept is perfectly accurate and yet it neglects that which the
Scriptures reveal about the present appearance of the Savior. What is the Messiah like today
after nearly 2,000 years? Both Testaments tell us in no uncertain terms.

A. Messiahs Unending Radiance

Approximately 50 years after the resurrection of the Messiah, the aged Apostle John was
given a vision of the glorified Messiah. He saw the Messiah as He is today. He did not see
Him as the Good Shepherd with whom so many songwriters wish to hold hands and pick
daisies. Rather he saw the majestic splendor of the glorified Son of Man. I saw seven
golden lamp stands and in the midst of the seven lamp stands one like unto the Son of
Man, clothed with a garment down to the foot and girded about the breasts with a
golden girdle. His head and His hairs were white as wool, as white as snow and His eyes
were as a flame of fire and His feet were like fine brass, as if they burned in a furnace,
and His voice was as the sound of many waters. And he had in His right hand seven
stars and out of his mouth went a sharp two-edged sword. And His countenance was as
the sun shines in his strength! (Revelation 1:1316).
Although many years had passed since the resurrection, we do not see here an old man
full of years, portrayed before the eyes of the aged Apostle. Rather the Messiah is seen
radiant in splendor with His glory manifest upon His brow.
A similar scene is portrayed in Psalm 110. As Yeshua HaMeshiach sat down at the right
hand of the Father, the Father spoke to Him concerning His unending beauty and majesty.
Having just spoken to Him concerning the second delay of His earthly ministry, the Father
clearly assured Him that when He would enter His period of earthly power, Messiah as a man
would yet be virile and radiant in His strength. The Father said to Him in Psalm 110:3,
Your people will be willing in the day of Your power. You will have the dew of Your
youth. These words clearly refer to the Messiah and to Him alone. They describe the
remarkable preservation of the Man in Glory. He Who entered into heaven as our forerunner
(Hebrews 6:1920) is not in any way hindered in His ministry by the manifold years that
have passed since He sat down at the right hand of the Father. All of the freshness of the
resurrection is upon His brow. He sits in the beauty of holiness with the dew of His youth
upon His brow, awaiting the day of His rule.

B. Messiahs Unending Ministry

At an earlier point it was noted that the Epistle to the Hebrews is a superb demonstration
of what Biblical exposition should be. A careful study of the book of Hebrews will
demonstrate that its author was exceedingly familiar with the argument of Psalm 110. The

New Testament writer deliberately chose two verses from this Psalm and built the entire book
of Hebrews around these two verses. He dramatically highlights the fact that Yeshua now is
in heaven, seated at the right hand of the Father (v. 1). He explains the ministry of the
Messiah which is now possible because of His presence there. This information is entirely
built upon the remarkable statement of Psalm 110:4.
An excellent research task for the student is to take the book of Hebrews and carefully
proceed through each chapter, marking each occurrence and each allusion to Psalm 110:1 and
4. Such an undertaking will demonstrate how supremely important this Psalm is to the
believer who would understand The Messiahs present ministry. Actually if we would explain
fully this reference to The Messiahs present ministry, this chapter would need to be as long
as the entire book. Such an exposition of verses 14 would require a detailed study of the
entirety of the book of Hebrews. Obviously that is not possible because of the limitations of
our subject. It will be helpful, nevertheless, to make specific references to the book of
Hebrews so that the student may do his own research in this area.

C. Messiahs Ministry as Seen in Hebrews

Already we have mentioned the use of Psalm 110 in the conclusion of Hebrews 2:17. It is
at this point that the author of Hebrews initiates his exposition of the priestly ministry
whereby Messiah, as a merciful and faithful high priest in things pertaining to God
made propitiation for the sins of the people. Note that the word translated reconciliation in
the 17th verse in the King James should have been translated propitiation. This
introductory statement about the Messiahs priestly ministry also introduces another very
important aspect of His priestly work. He speaks of Messiahs present work of helping us in
verse 18: For in that He Himself has suffered, being tempted, He is able to help those
who are tempted.
This theme of the Messiahs present ministry of helping the believers is re-instituted in
the conclusion of chapter 4. There the writer tells us that our great High Priest in the heavens
is able to help us in our trials. We have freedom to come immediately and boldly into His
presence for that help as we need it (Hebrews 4:1416).
Further reference to our High Priest dominates Hebrews 5 through 10. Our High Priest is
seen taking His place as a priest through appointment by God Himself. Psalm 110:4 is a key
part of the argument. The New Testament author clearly recognizes that this theme of the
Messiahs priesthood was a difficult subject for the carnal believer to understand (Hebrews
5:1014). The writer paused in the progression of his argument to give warning to those
carnal believers who have allowed themselves to become dull of hearing and who are not
continuing to grow unto maturity. He gave them clear warning to the effect that they must
exercise their senses and go on from the ABCs of the things pertaining to the Messiah unto
spiritual maturity (Hebrews 6:1).
Hebrews 6:112 is not a passage which teaches that a believer can lose his salvation. That
is a misunderstanding of the flow of the context and of its meaning. The writer of Hebrews
clearly was confident that these believers were going to go on to receive more than a basic
salvation. But, beloved, we are persuaded better things of you and things that
accompany salvation, even though thus we speak (v. 9). He well remembered the display
of their labor of love which these believers had exhibited in their earlier lives.
At this point the author returns to his exposition of Psalm 110:1 and 4. He demonstrates to
us in Hebrews 6:1720 that Messiahs present ministry in heaven gives us unswerving
confidence in our safety since we already have a Forerunner seated in heaven Who has been
made an high priest forever after the order of Melchizedek (Hebrews 6:20).
So that the New Testament believer might appreciate the greatness of the Messiah, the
New Testament writer of the book of Hebrews continues to expound this priestly ministry of

the Messiah. He explains the background of the term Melchizedek. He shows how this
man who is described in Genesis 14 was a type, a deliberately designed picture of Yeshua
HaMeshiach. He shows that the ministry of the Messiah as a Priest is of an infinitely superior
variety to that of the sons of Levi (Hebrews 7:124). Of the utmost importance in this
argument is his indication that the priesthood of this Man brings perfection in complete
contrast to the ministry of those former priests (Hebrews 7:124). This Priest, Because He
continues forever, has an unchangeable priesthood (v. 24). Because He has an
unchangeable priesthood, this Priest is seen to have a ministry that is totally effective. As a
result, He is able to save them to the uttermost who come unto God by Him, seeing He ever
lives to make intercession for us (v. 25). This entire argument is an exposition of Psalm 110:4.
The writer of Hebrews proceeds in chapter 8 to show further the great depth of the benefit
to Israel of having such an High Priest Who is set on the right hand of the throne of the
Majesty in the heavens (Hebrews 8:1). This Priest is a minister of a better sanctuary
(Hebrews 8:15). He has a better ministry because He is the mediator of a better covenant
than that one which dominates Old Testament history. This new covenant is a covenant which
replaces the old one, the Mosaic covenant (Hebrews 9:713). The new covenant is a covenant
which replaces the old place of worship. In Messiahs ministry in that new center of worship,
He ministers good things to come by a greater and more perfect tabernacle not made
with hands, that is to say, not of this building, neither by the blood of goats and calves,
but by His own blood He entered in once into the holy place, having obtained eternal
redemption for us (Hebrews 9:1112).
Messiah, the resurrected High Priest, Who now sits at the right hand of the Father in
glory, is able to cleanse our conscience from dead works to serve the living God (v. 14)
because He is the mediator of this New Covenant (v. 15).
One of the astounding changes which may be observed in Gods dealing with mankind is
set forth at this point. The New Covenant pattern is totally different from that order set in
most of the Old Testament. Inasmuch as there had not been a sacrifice which could take
away sins, (Hebrews 10:4), The Messiah now has provided a sacrifice to take away sins
once for all (Hebrews 10:514). This is possible only because our High Priest has completed
His earthly ministry, having offered one sacrifice for sins forever (Hebrews 10:514).
That was the sacrifice of Himself. This remarkable passage already has come under our
consideration. It is of more than passing interest that the writer of Hebrews refers to
Messiahs present session immediately after referring to His death in our place on the cross.
But this Man, after He had offered one sacrifice for sins forever, sat down on the right
hand of God, from henceforth expecting until His enemies are made His footstool. For
by one offering He has perfected forever those who are sanctified (Hebrews 10:1214).
On the basis of the fact that we have an access through the death of Yeshua, the author of
Hebrews now shows that we should enter into the holiest place by means of the blood of
Yeshua into the very presence of God (Hebrews 10:1322). Because we have such a
wonderful position, based upon our High Priests Ministry in heaven, we are encouraged to
go on in our daily living in a life of faith (Hebrews 10:243:17).

D. Messiahs Ministry as a Priest

It will be seen from a consideration of the great exposition of Psalm 110 that is found in
the book of Hebrews that Messiahs ministry was not merely to reach to the Jew. Our great
High Priest has by the grace of God tasted death on behalf of every man (Hebrews
2:9). This expression must not be limited to Jewish believers alone. As the writer of Hebrews
continues his discussion in his second chapter, he indicates that the called out assembly, the
church, will include Gentiles with the Jews. This is seen in his quotation from Psalm 22:27.
He presents the words about the Messiah from that Psalm in this fashion. For which cause

He is not ashamed to call them brethren, saying, I will declare Your name unto My
brethren. In the midst of the church I will sing praise unto You (Hebrews 2:1112).
Now it would not be obvious from a study of the Hebrews text that this was a reference to
the Gentiles But an examination of the original source in Psalm 22 makes it very apparent.
On the cross Yeshua had been praying as He looked forward to His death. It appears that
verse 21 is the final verse of the prayer on the cross. At that point He begins to talk about
what will happen after His resurrection. He speaks in verse 24 in such a way as to indicate
that He has been heard and has been raised from the dead.
Now Psalm 22:22, which is quoted by the writer of Hebrews, says, I will declare Your
name unto My brothers. In the midst of the congregation I will elevate You. You that
fear the Lord, praise Him, all of you who are the seed of Jacob, glorify Him, and fear
him, all you who are the seed of Israel. For He has not despised nor abhorred the
affliction of the afflicted, neither has He hid His face from Him, but when he cried unto
Him He heard. My praise will be of You in the great congregation All of the ends of
the earth will remember and will turn unto the Eternal Lord, and all the peoples of the
nations will worship before You (Psalm 22:2227).
Now it is clear from this passage that the expression my brothers has reference to a
larger body than those who are related to Jacob. He promises to declare the Fathers name
unto the brothers. He calls the descendants of Jacob to fear and to glorify God. He promises
that the Gentiles also will be included in that group which will turn unto the Lord to worship
Him (v. 27). For this reason it is correct to conclude that the Old Testament anticipated a
ministry that would extend even unto the Gentiles.
It is apparent from the New Covenant and from actual experience that the preponderance
of those who believe today are indeed Gentiles. Nevertheless. we must never overlook the
fact that The Messiahs present Ministry has within it a promise for the Lords chosen people
of old. The ministry of the High Priest Who is set on the right hand of the throne of the
Majesty in the heavens (Hebrews 8:1) is a ministry which promises the effectual
ministration of the New Covenant with the house of Israel and with the house of Judah.
For this is the covenant that I will make with the house of Israel after those days, says
the Lord. I will put My laws into their minds and write them into their hearts: and I will
be to them God and they will be to Me a people (Hebrews 8:812).
It will be observed that the New Covenant is made with precisely the same people with
whom it was formerly promised. The connection between those who have been brought up
out of Egypt and those in the future, whose sins and iniquities will be forgiven, is openly
clear. The New Covenant is promised with the house of Israel after those days (Hebrews
8:10). The expression, after those days has reference to this present period in which Israel
is set aside while the Messiah is ministering as a High Priest after the order of Melchizedek.
That great preacher of the early church, the Apostle James, clearly perceived that the
Messiahs present ministry had benefits extending both unto the Gentiles and the Jews. He
says, And to this agree the words of the prophets, as it is written, After this I will
return and will build again the tabernacle of David which is fallen down and I will build
again the ruins thereof, and I will set it up: that the residue of mankind might seek after
the Lord, and all the Gentiles upon whom My name is called says the Lord Who will do
all these things. Known unto God are His works from the beginning of the ages (Acts
15:1518).
Because the ministry of the Messiah at the right hand of the Father in this present age was
known from the beginning of the ages, we have so clearly set forth for us these dramatic
statements in Psalm 110.
The Eternal Lord said unto my Adonai, Sit at My right hand until I make Your
enemies Your footstool Your people will be willing in the day of Your power. In the

beauties of holiness in the womb of the morning, You will have the dew of your youth.
The Lord has sworn and will not repent: You are a Priest forever after the order of
Melchizedek (Psalm 110:3 and 4). It may be seen then that this remarkable Psalm speaks in
this fashion of the ministry of the One whom the Church calls the Christ, the Messiah.
This, then, is a brief outline of Psalm 110.

OUTLINE OF PSALM 110

MESSIAH RETURNS TO HEAVEN TO BEGIN HIS HIGHPRIESTLY
MINISTRY WHILE WAITING TO ESTABLISH HIS KINGDOM
I. The delay of the day of Messiahs power (vvs. 13)
II. The ministry of the Messiah in the day of His mercy (v. 4)
III. The severity of the day of His wrath (vvs. 57)
What a wonderful blessing it is for the Gentiles to have been included in the ministry of
Yeshua HaMeshiach, Who at this moment is seated at the right hand of the Father! This
ministry of Messiah for the Gentiles is further discussed in Psalms 117; 138 and in 45:915.
It will receive a more elaborate consideration in the following chapter.

Questions for Chapter Eleven

1. Explain the New Testament key which links Psalm 68:18 with Messiahs ascension.
2. Who is speaking in Psalm 110:1? When was it spoken?
3. For what is the Messiah now waiting?
4. What are Messiahs ministries today? How is this presented in Psalm 110:1 and 4?
5. What is the relationship between Psalm 110:1 and 4 and the Book of Hebrews?
13

13Northrup, Bernard E.: Recognizing Your Messiah in the Psalms : Finding Christ
in the Psalms. Oak Harbor, WA : Logos Research Systems, Inc., 1997

Chapter Twelve:
Messiah Returns for Israel
BIBLE PORTIONS FOR STUDY: Psalm 45; Psalm 97; Psalm 44; Psalm 74; Psalm 9593; Psalm
137; Psalm 146 and Psalm 147.
The theme of Israels world-wide dispersion is a theme which is interwoven throughout
many chapters of the Old and New Testaments. It is strongly developed in the great land
covenant (Deuteronomy 2830) which was given to Israel in the final days of their stay on
the plains of Moab east of Jordan. God prepared the nation of Israel for their entry into the
land of Israel both with warnings of judgment and with promises of blessing, depending upon
their relationship to Him in the land. He warned them that disobedience would cause them to
be removed into all the kingdoms of the earth.
If you do not carefully observe all of the words of this law which are written in this
book, that you may fear this glorious and awesome name, The Eternal Lord Your God,
then the Eternal Lord will bring upon you and upon your descendants terrible plagues,
great and prolonged places, and serious and prolonged sicknesses. Moreover He will
bring back on you all of the diseases of Egypt of which you were afraid, and they will
cling to you. Also every sickness and every plague which is not written in this Book of
the Law the Eternal Lord will bring on you until you are destroyed. You will be left few
in number where you were like the stars of heaven in multitude, because you would not
obey the voice of the Eternal Lord your God. And it will be that just as the Eternal Lord
rejoiced over you to do you good and to multiply you, even so the Eternal Lord will
rejoice over you to destroy you and to bring you to nothing, and you will be plucked off
the land where you are going to possess it. Then the Eternal Lord will scatter you
among all peoples from one end of the earth to the other, and there you will serve other
gods which neither you nor your fathers have known, gods of wood and stone. And
among those nations you will find no rest nor will the sole of your foot have a resting
place, but there the Eternal Lord will give you a trembling heart, failing eyes and
anguish of soul (Deuteronomy 28:5865).
He warned the descendants of Abraham, Isaac and Jacob of the terrible things that would
befall them, including dispersal by a nation that was fierce and terrible (Deuteronomy 28:49
57). He assured them that coming disobedience would cause Him to scatter them among
all people from the one end of the earth even unto the other (Deuteronomy 28:64). He
assured them that His treatment of the nation of Iarael and the land of Israel would be so
severe that even all the nations will say, Why has the Lord done this unto this land?
What does the heat of His great anger mean? Then men will say, Because they have
forsaken the covenant of the Lord of their fathers which He made with them when He
brought them out of the land of Egypt (Deuteronomy 29:2425)

I. Israels Wanderings in Unbelief

The book of Psalms makes a fairly substantial contribution to the theme of Israels
worldwide exile. Only in very limited passages, however, are the specific locations of Israels
exile mentioned. Other prophets in the Old Testament expressly detail the area of Israels
wanderings in exile. For example, Isaiah announces that Israel would be scattered into such
places as Assyria, Egypt, Pathros, Kush, Elim, Shinar, Hamath and to all of the islands of the
sea (Isaiah 11:11). The chapter promises that when the Messiah sets up His earthly kingdom,
He will regather Israels remnant from among these peoples. Assyria is specifically
mentioned. And there will be an highway for the remnant of His people which will be
left from Assyria, like there was to Israel in the day that he came up out of the land of
Egypt (Isaiah 11:16). This context harmonizes with a number of other texts which indicate

to the Old Testament scholar that there is an eschatological meaning for the name Assyria.
That such an eschatological level of meaning exists for other Old Testament names is
confirmed by the apostle Johns direct reference to Babylon in Rev. 17 and 11. Although New
Testament scholars argue concerning a possible restoration of the ancient city of Babylon, it
is the authors conclusion that this is a example of compenetration in prophecy, both of the
historical Babylon and of a nation like Babylon in distant eschatological times. The same is
true of Assyria.
It is keenly interesting to the author to observe in Micah 5 a prophetic sequence of events
which includes Assyria in distant eschatology. The promise of chapter 4 is that in the last
days, the Messianic kingdom will be established. The prophet clearly details a series of
events that must precede the setting up of the kingdom in the last days. Each intervening
event is introduced by the adverb now. It is found in Micah 4:9. Now why do you cry
aloud? Is there no king in your midst? Has your counselor perished? For birthpangs
have seized you like a woman in travail. The language of birthpangs and travail frequently
is used of the great trial of the tribulation through which Israel must go as the Eternal Lord
deals with the nation to bring them back to Himself. That is the central theme of Jeremiah 30.
Now these are the words that the Eternal Lord spoke concerning Israel and Judah.
For this is what the Eternal Lord says: We have heard a voice of trembling, of fear and
not of peace. Ask now and see if a man ever is in labor with child? Then why do I see
every man with his hands on his loins like a woman in labor and all faces turned pale?
Woe! For that day is great, and none is like it. It is the time of Jacobs trouble but he
will be saved out of it. For this will come to pass in that day, says the Eternal Lord of
Hosts, that I will break his yoke from off your neck and will break your bonds.
Foreigners no more will enslave them, but they will serve the Eternal Lord their God
and David, their king, whom I will raise up for them. Therefore the Eternal Lord says,
do not fear, My servant Jacob nor be dismayed, Oh Israel, for behold, I will save you
from far away and your seed from the land of their captivity. Jacob will return. He will
have rest and he will be quiet and no one will make him afraid. For I am with you to
save you says the Eternal Lord. Even though I make a full end of all nations where I
have scattered you, yet I will not make a complete end of you but I will correct you in
justice and will not allow you to go altogether unpunished (Jeremiah 30:411).
The adverb now also is found in Micah 4:10 setting forth another event which,
chronologically, must precede the establishment of Messiahs kingdom. Be in pain and
labor to bring forth, Oh daughter of Zion, like a woman in labor pains, for now you will
go forth from the city and you will live in the field and you will go to Babylon. There
you will be delivered. There the Eternal Lord will redeem you from the hand of your
enemies (Micah 4:10).
This verse indicates that before the kingdom Israel must suffer three great events:
1. Exile from their beloved city.
2. Travel through the lands on their way to the Babylonian captivity.
3. Ultimate deliverance from that Babylonian captivity.
The time when that deliverance would come is precisely given as taking place seventy
years after their captivity, according to Jeremiah 25:1012.
The adverb now once again predicts in Micah 4 that another event would intervene before
the establishing of the earthly kingdom of Messiah. Now also many nations will gather
against you that will be saying: Let her [Israel] be defiled and let our eyes look upon
Zion. But they do not know the thoughts of the Eternal Lord, neither do they
understand His counsel, for He will gather them like sheaves to the threshing floor.
Arise and thresh, Oh daughter of Zion, for I will make your horn to be iron and I will
make your hooves to be bronze. You will beat many peoples into pieces. I will consecrate

their booty to the Eternal Lord and their substance to the Lord of the entire earth
(Micah 4:1113).
Yet again the prophet Micah is led to use the adverb now to describe an event of crucial
importance which must precede the establishment of the earthly kingdom which had been
covenant promised to David. This provides a truth which undoubtedly was hidden from the
writer and from those of Israel who, over the 27 centuries since Micahs time, have not
understood the fact that the suffering Messiah would be rejected by Israel before the
establishment of the earthly kingdom. Now gather yourself in troops, Oh daughter of
troops. He will lay siege against us. They [Israel] will strike the Judge of Israel with a
rod on the cheek (Micah 5:1). The identity of this judge has troubled Jewish and liberal
Gentile writers for many centuries. The reader of a Jewish English translation will not be
aware that in the Tenach, the Hebrew Old Testament, the chapter division (which of course
was not in the original) has been placed between verses one and two in an attempt to prevent
the reader from recognizing that the Judge Who was to be smitten on the cheek is identified
in the very next verse as the One who would be born in Bethlehem. Goldman in his
commentary on Micah in Soncino Press commentary series (London: 1964) brings together a
number of attempts by commentators to avoid the obvious. He says:
judge of Israel. The word judge is used, instead of king or ruler, because of its assonance
in Hebrew with the word for rod (shophet and shebet). It may refer to the insults heaped upon
Hezekiah by Sennacheribs general (Isaiah xxxvi. 4 ff.) or to the fact that the arrogance of the
foe was an insult to Israels greater king, God (Powlis Smith). Rashi refers it to the insults
heaped by Israel upon the prophets and judges. A possible connection between this verse and
the following prophecy is suggested by Cheyne: Assyria can marshal her hosts, may lay
siege against the holy city, may violate the person of the king, but a royal deliverer will arise.
But against this it may be said that Micah nowhere anticipates an early advent of the
Messianic deliverer; his prophecies of the Messiah are related to the end of days. (p. 174).
But the closing statements ignore the fact that the prophet Daniel specifically prophesied
concerning 483 years between the command given by the Persian King to rebuild Jerusalem
and the time when Messiah would be cut off, not for His own sins. Know therefore and
understand that from the going forth of the edict to restore and rebuild Jerusalem until
Messiah the Prince, there will be seven weeks and sixty two weeks. The street will be
built again and the wall, even in troubled times. And after the sixty-two weeks Messiah
will be cut off, but not for Himself (Daniel 9:2526a).
It is impossible to place the fulfillment of this prophecy somewhere in the future before
Messiahs coming. The reference clearly is to the command which was given by the Persian
king after Israels deliverance by Cyrus from their Babylonian captivity. The Judge who
would be smitten on the cheek in Micah 5:1 is the Judge Who, even though His goings forth
had been from eternity, nevertheless would be born into the human race in the little city of
Bethlehem. But you, Bethlehem Ephratah, even though you are little among the
thousands of Judah, yet out you the One who is to be ruler of Israel will come forth,
Whose goings forth have been from old, from everlasting (Micah 5:2).
The final use of now carries a different overtone. It is in a setting which describes what
would happen to the nation of Israel because of their rejection of their Messiah. He would
give them up. And had the prophet stopped presenting that which was being revealed by the
Eternal Lord through him, those who assever that there never be an earthly kingdom
established in Israel, over which the Messiah would rule would be right. But verses 3 and 4
very explicitly reveal that the time in which Israel would be set aside would be temporary.
Therefore He [Messiah the Judge] will give them up until the time when she who is in
labor [Israel] has given birth. Then the remnant of His brethren [the exiles of the nation

of Israel who are living in distant countries] will return to the children of Israel [who
already would have returned in the preliminary return prophesied in Ezekiel 35:136:32].
And He [Messiah] will stand and He will feed His flock in the strength of the Eternal
Lord and in the majesty of the name of the Eternal Lord, His God. And they will reside
there for now He [Messiah] will be great to the ends of the earth, and This One [Messiah]
will be our peace when the Assyrian will come into our land. In this way He [Messiah]
will deliver us from the Assyrian when he comes into our land and when he treads
within our palaces (Micah 5:35a).
These adverbs inescapably tell us that, before the setting up of the earthly millennial
kingdom, a series of events including the Babylonian captivity and the return of the remnant
from it had to come. Furthermore the battle of Armageddon would precede the kingdom of
the last days. Indeed, the rejection of the Messiah (Micah 5:1), Who would be born in
Bethlehem Ephratah (5:2) must precede the kingdom. That rejection of the Messiah would
bring a temporary setting aside of Israel which would end in His glorious return.
This time of hagalut,, the time during which the people of Israel would be away from the
Messiah and from their land pending her time of tribulation, is mentioned in more than one
Psalm. The Babylonian exile of the past becomes the prophetic springboard whereby the
present and indeed the tribulational exile is foreshadowed. Psalm 137 appears to be a Psalm
written after the Babylonian exile. It describes the way in which Israel sat down by the rivers
of Babylon and wept, remembering Zion, the capital of their own nation. It contains the
prayer of Israel in exile while they were away from Jerusalem in a strange land (v. 4). The
Psalm is a request that God may remember them and return them to Jerusalem even while
judging Edom and Babylon for their part in the judgment of Israel.
There is also a reference in Psalm 120 to the trials of those who are exiled in Meshech. It
is the authors conclusion that this is a reference to Moscow, Russia, and that eschatological
references to Assyria in the Old Testament may have their ultimate fulfillment in the activities
of the Moslem sector of Russia in the present and in the future. The 120th Psalm expresses
the distress of the nation of Israel as they have been scattered in Meshech and in Edom. These
two references definitely link the land of Russia and the territories of the Arabians as places
of exile for Israel in the mind of the author. Already the world has seen a great migration of
the remnant of Israel back from the Arab lands and tide of exiles has also flowed from Russia
to Israel.
One thing is positively established in Old Testament prophecy concerning this partial
return to the land which had been given to their ancestors from their exile. It will be a return
in unbelief. This is clearly portrayed in Zechariah 1214. The return to the land which, the
author concludes, already has begun, is a return in unbelief. Ultimately it will consummate in
the conversion of the entire nation of Israel to the Lord.
Psalm 73 is a Psalm which speaks of the return of Israel in unbelief. It is a Psalm which
expresses the waywardness of the heart of the nation while also speaking of the Lords
goodness to those few of Israel who are of a clean heart (v. 1). The Psalm speaks of the
waywardness of the nation, even as they return from their dispersion. Therefore His people
return here and waters of a full cup are wrung out through them and they say, How does
God know? and is there knowledge in the most High? Behold, these are the ungodly
who prosper in the world. They increase in riches (Psalm 73:1012).
This is precisely the heart attitude of many in the nation of Israel as its peoples return to
the land of Israel. It is not a return unto the Lord. It is a return of those who have lived away
from God while they have been in dispersion among the Gentiles. This is strongly rebuked in
Ezekiel. Chapters 35 and 36 predict the return of Israel to the land in unbelief in preparation
for their salvation there. The Lord rebukes their wickedness which had defiled the land while
they had dwelt in it in the past (Ezekiel 36:17). He rebukes them for their wickedness which

followed them as He scattered them among the nations of the world. He shows that wherever
they went among the heathen they profaned My holy name when they said to them [the
Gentiles]: these are the people of the Lord and are gone forth out of His land (Ezek.
36:20). Apparently the Gentile were alienated from the Lord by the holier than you attitude
of the Jew as he avoided contact with the Gentile seeking to maintain his kosher kind of
separation.
Ezekiel continues revealing that the Lord was going to bring the nation of Israel back
from among the heathen and gather them out of all countries and bring them back into their
own land (Ezekiel 36:24). The Eternal promised through Ezekiel that once He has returned
the people of Israel from their worldwide exile, He will sprinkle them from their uncleanness
and place a new heart and a new spirit in them (vvs. 2428). God vociferates that Israels
return is not at all something that He will do because Israel is better than the Arabs. This is
not the reason for the dispossession of the Arab peoples from the land as Israel returns to the
land. Indeed God says emphatically: Thus says the Lord God: I do not this for your
sakes, oh house of Israel, but for My holy names sake, which you have profaned among
the heathen wherever you went (Ezek. 36:22).
This, the cleansing of the shame brought upon the Messiahs name by Israels rejection of
Him, is the reason for their restoration. His holy name is involved. If He did not keep the
promises made so long ago to the physical descendants of Abraham, further shame would be
brought upon His name. He would thereby be demonstrated to be someone who does not
keep his word. The Eternal will not break His promises to the ancestors of the nation for He
never changes. The covenants which He made with Israels forerunners were, apart from the
Mosaic Covenant, unbreakable, eternal covenants. To fail to do as He has promised would
have brought shame and a defacing of His holy name. And yet that is precisely what the
erring, so called covenant theologian claims that He has done! As a result of the
determination of the Eternal Lord that His name should not be defaced by His failure to keep
His word, He promises six times that, once the people of Israel have returned to their land and
have begun dispossessing the intruders, who are the Arab peoples who will have taken over
the land while Israel is in exile, the people of Israel never will be displaced from the land
again.
Yes, I will cause men to walk on you, My people Israel! They will take possession of
you and you will be their inheritance.
1. No more will you [the land of Israel] bereave them of children. Thus says the Lord
God: because they say to you [the land of Israel], You devour men and bereave your
nation of children,
2. therefore you will no more devour men
3. nor bereave your nation anymore, says the Lord God.
4. Nor will I let you hear the taunts of the nations anymore,
5. nor bear the reproach of the peoples [the Arab peoples]
6. nor will you [the land of Israel] cause your nation [the nation of Israel] to stumble
anymore, says the Lord God (Ezek. 36:1215).

II. Israels Trials by the Russian-Arab Confederation (Psalm 83)

Already we have mentioned the trials of those in Russia (Psalm 120). Other Psalms more
clearly depict the trials of the unbelieving remnant as they return to the land of Israel. One
Psalm in particular reveals that Israel would suffer much after they would be returned to the
land in unbelief. The adversaries which the Lord would use to deal with His unrepentant
people are explicitly named in Psalm 83. The Psalm describes how they have consulted
together with one consent; against you they are making a covenant. The tents of Edom
and of the Ishmaelites, Moab and the Hagarenes, Gebal and Ammon and Amalek,

Philistia with the inhabitants of Tyre. Assyria also is joined with them. They have been
an arm for the children of Lot. Selah (Psalm 83:58).
This is a Psalm which speaks of the Arab-Israeli conflict. It is the authors conclusion that
the Psalm has relevance to the present conflict in the land of Israel. Israels enemies, which
are mentioned here in Psalm 83, are many. They include all of the Arab nations which
surround the land. Edom, the Ishmaelites, Moab and the Hagarenes as well as Ammon are
mentioned. These territories all lie within the boundaries of the kingdom of Jordan today.
Amalek is mentioned. This is in the territory of Sinai which, for a time, has been occupied by
Israel. Gebal is in the territory of Syria today. The term Philistines would have reference to
the coastal peoples. This is the name of the sea peoples who troubled Israel for centuries.
It is wholly inappropriate to apply the name to the land of Israel for the Philistines never
occupied all of the land, neither are the Arab peoples in any way related to that ancient
people. These coasts have been wrested from the Arabs as a result of the wars of 1948, 1956,
and 1967. In an ineffective attempt to build peace in the land, these southwestern territories
have been returned to the people who had been attempting to conquer Israel when they lost
these territories. The mention of Tyre in Psalm 83:7 is a reference to the land of Lebanon. It
would appear then that all of the Arab neighbors of Israel will rise up against the nation of
Israel after they have returned to the land of Palestine from their exile. These will say, as they
consult together against Israel (v. 3), Come, and let us cut them off from being a nation,
that the name of Israel may be no more in remembrance (v. 4). This is precisely the
attitude which drove the nations round about (Zechariah 12:2, 3, 6) against the feeble
little nation in 1948, 1956 and 1967. These enemies will have joined themselves and they
will have consulted together with one consent: they will be confederate against you
(Psalm 83:5).
Now Assyria is included in this text. The enemy which utterly carried away the northern
kingdom in 745 and 721 B.C. is seen joining this confederacy. Assyria also is joined with
them: they have helped the children of Lot ((Psalm 83:8). It is the authors conclusion
that the extension of the current Arab-Russian animosity against Israel forms the basis for this
prayer request (Psalm 83:1). The day will come that this confederacy actually will move in
war against Israel in common consent. Up to this time, all of the wars in Israel have been
limited to the Arab nations which surround the land. Russia (now occupying a large portion
of that which originally was Assyria) has indeed helped the Arabs in their battles with the
nation of Israel. Great wealth has been poured into the futile battle as the Arabs have
attempted to cut off Israel from being a nation (v. 4). The day will come that Russia herself
actually will invade. That invasion is graphically portrayed in Ezekiel 38:139:17.
Psalm 83 is a request for vengeance on the part of those that are in the land of Palestine
during this troubled period while the people of Israel are involved in the Arab-Israeli conflict.

OUTLINE OF PSALM 83
ISRAELS TRIALS IN THE THROES OF CONFLICT WITH THE
ARAB-RUSSIAN CONFEDERACY
I. The intent of the Russian-Arab confederacy (vvs. 14)
A. The call for awakening on the part of God (v. 1)
B. The cause for awakening on the part of God (vvs. 24)
II. The identity of the confederacy (vvs. 58)
A. Geographically
B. Politically
III. The imprecation of the confederacy (vvs. 913)
A. The request for judgment to fall (vvs. 911)
B. The sin of the confederacy (v. 12)
C. The end of the confederacy (vvs. 1317)

D. The purpose for the judgment of that confederacy (v. 18)

It is apparent then that Israel may expect continual trouble in the land of Israel exactly as
Yeshua predicted would happen (Matthew 24). The purpose of these trials now occupies our
attention.

III. The Remnant Turns to the Messiah (Zechariah 12:813:1)

It is clear from Ezekiel 39:116 that God will deliver Israel from the Russian-Arab
confederacy approximately in the middle of the tribulation. This deliverance of the nation
will play a major role in bringing about the repentance of those Jews who will be in the land
of Palestine. This latter subject is one of key importance which is found in a number of Old
Testament passages. It explicitly is described in Zechariah 12:813:1. It will be in that day
that I will seek to destroy all the nations that come against Jerusalem, and I will pour
out upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace
and supplication. Then they will look unto Me [the Messiah] Whom they pierced. Indeed
they all will mourn for Him as one mourns for his only son and they will grieve for Him
as one grieves for a firstborn son. In that day there will be a great mourning in
Jerusalem like the mourning at Hadad Rimmon in the plain of Megiddo. And all of the
land will mourn, every family by itself. The family of the house of David will mourn by
itself and their wives by themselves. The family of the house of Nathan will mourn by
itself and their wives by themselves. The family of the house of Levi will mourn by itself
and their wives by themselves, all of the families that remain [in the land of Israel] by
itself and their wives by themselves. In that day a fountain will be opened for the house
of David and for the inhabitants of Jerusalem for sin and uncleanness. It is possible that
Psalm 76 directly speaks of the response of the nation in the days of their deliverance from
this great confederacy of enemy nations.

A. Deliverance from the Confederacy

At some unknown time in the past, Asaph wrote a hymn for the nation of Israel which
described the way in which God delivered the nation from their adversaries in his day. It is
possible that the Psalm is directly related to Psalms 79 and 80. In those Psalms Asaph prays
concerning the spoiling of Israel by their enemies. It is probable that, on the historical level,
this has reference to the invasion by King Shishak, pharaoh of Egypt (who may be Thotmose
III). If so, then this historical event occurred during the fifth year of King Rehoboam (2
Chronicles 12:512). It must be remembered, however, that the Word of God is living and
will be as vitally related to the Lords saints in the tribulation of the future as it was to this
time of tribulation in the past.
Already we have seen the necessity of recognizing eschatological levels of relevance in
many of the Psalms. Psalm 76 is a Psalm which was written at the time when God had made
His name known in Judah and among the inhabitants of Israel (v. 1). There He broke the
arrows of the bow, the shield, sword and the battle (v. 3).

B. Their Praise for Their Deliverance

This deliverance from their enemy brought a great response on the part of Israel in the
land. It was a response which brought the nation to a recognition of the One who had
delivered them by destroying their adversaries. At Your rebuke, oh God of Jacob, both
the chariot and the horse are cast down in a dead sleep (v. 6). It is clear that God has
heard from heaven and that He has risen in judgment to save all the meek of the land (v. 9).

C. Israels Response to the Deliverance

This deliverance brought an amazing conclusion to the minds of Israel. They now are
willing to acknowledge that the wrath of their enemies has brought the praise of the Lord.

Surely the wrath of man will praise You: the remainder of wrath You will restrain (v.
10). This recognition brings the nation to a state of repentance in the land. It brings
encouragement and challenge among these who were in the land. This leads individuals to
acknowledge the One who had delivered them. Surely the wrath of man will praise You.
With the remainder of wrath You will gird Yourself. Make vows to the Eternal Lord
your God and pay them. Let all who are around Him bring presents to Him Who should
be feared. He will cut off the spirit of princes. He is terrible to the kings of the earth
(Psalm 76:1112).
Now there is in Psalm 76 a remarkable progression in the nations use of the names of
God. As the Psalm opens (v. 1), the name God is used. As the remarkable deliverance of
the nation is accomplished, the name Oh God of Jacob (v.6) is used. As the Psalm comes
to its conclusion and men begin to encourage each other to believe in the Lord, the all
glorious name, the Eternal Lord your God is used (v. 11). This clearly indicates a
growing comprehension of the Person Who has delivered the nation from their enemies.
Today Israel will not pronounce the Hebrew YHWH which I have been translating,
Eternal Lord. Instead they say, the name or use some other device to refer to that name.
At this prophesied time in the future they will exultantly turn unto Him and honor Him as the
Eternal Lord. He will be given credit as the covenant-keeping, redeeming God, for this is
precisely what the name Eternal Lord implies in many Old Testament contexts.

D. Israel Receives Messiahs Deliverance

As Israel begins to respond to their deliverance from the Arab-Russian confederacy, they
will elevate His name and exalt His person and a spiritual response will begin within their
hearts. This truth is taught in Zechariah 12:910. There the Lord promises through the
prophet, It will be in that day that I will seek to destroy all the nations who come
against Jerusalem, and I will pour out on the house of David and on the inhabitants of
Jerusalem the Spirit of grace and supplication. Then they will consider Me Whom they
pierced. Indeed they will mourn for Him as one mourns for an only son and they will
grieve for Him as one grieves for a firstborn son.
Psalm 115 also appears to be a Psalm which grows out of this mid-tribulational
experience of deliverance. It is a Psalm which acknowledges that God has been in the
heavens all the time and that He has done precisely that which He pleased (v.3). In His good
pleasure the Eternal Lord has brought His ancient people to the point where they have come
to recognize the insufficiencies of their idols and the sufficiency of the One Whom they had
pierced when He died for their sins.
This reference (Psalm 115:48) to the inadequacy of the idols of the heathen colors many
Old Testament passages. It is seen repeatedly in Isaiah 4056. This is a great passage which
refers to Messiahs dealing with Israel from His enunciation by John the Baptist until the
actual establishment of the kingdom. The actual renunciation of idols by the nation of Israel
is prophesied in Isaiah 2:9 in a great chapter on the Day of the Lord. The prophet describes
the day when He will utterly abolish the idols. And they [the sinners] will go into the
holes of the rocks and into the caves of the earth for fear of the Eternal Lord and for the
glory of His majesty when He arises to shake the earth terribly. In that day a man will
throw his idols of silver and his idols of gold which they made, each one for himself to
worship, to the moles and to the bats, to go into the clefts of the rocks and into the tops
of the ragged rocks for fear of the Eternal Lord and for the glory of His majesty when
He rises up to shake the earth terribly (Isaiah 2:1821).
That this passage does indeed have reference to the great tribulation is fully confirmed by
the Apostle John in the book of Revelation. As John describes the opening of the sixth seal,
which many students of prophecy place at the mid-point of the tribulation, He includes a

reference to the very portion of Scripture in Isaiah. And the kings of the earth, the great
men, the rich men, the commanders, the mighty men, every slave and every free man
hid themselves in the caves and in the rocks of the mountains (Revelation 6:15 NKJV).
John describes in Revelation 6:1217 the opening of the sixth seal. Stars will fall from
heaven, The heavens will recede like a scroll that is rolled up. Violent earthquakes will move
every mountain and island. The kings of the earth, the great men, all will hide themselves in
fear from the face of the Lamb Who sits upon His throne. They will recognize that the great
day of His wrath is come, and who will be able to stand? (Revelation 6:17).
Because of this synchronism in prophecy, I therefore conclude that Psalm 115 is indeed a
psalm which ultimately speaks of Israels response to their mid-trib deliverance from their
adversaries. This response is clearly seen in verses of the psalm. It is a call to the nation as a
whole to trust in the Lord. Why should the Gentiles say: Where is their God? (v. 9). It
is an encouragement to the priesthood to trust in the Lord. Oh house of Aaron, trust in the
Eternal Lord. He is their help and their shield! (v. 10). It is a promise that God will bless
them and restore them You who fear the Eternal Lord, trust in the Eternal Lord. He is
their help and their shield. The Eternal Lord has been mindful of us. He will bless us.
He will bless the house of Israel. He will bless the house of Aaron. He will bless those
who fear the Eternal Lord, both small and great (vvs. 1116). It brings some assurance
that God will spare them from physical death and enable them to continue to bless and praise
the Lord forever and ever (vvs. 1718).

IV. Israels Trial by the Babylonian Beast

Another theme of the trial and tribulation which will befall Israel describes her treatment
at the hand of the Roman emperor who will rule all of the world for 3 1/2 years. An
examination of related Scriptures seems to indicate that the world-wide dictator of the last
half of the tribulation is definitely associated with prophecies concerning the head of the
ancient nation of Babylon. Isaiah 14 is an example of this type of association. On the other
hand, the prophet Daniel directly describes the treatment of Israel in the land at the hand of
this world dictator in the latter days (Daniel 11:3645). He describes in detail the evil doings
of this ruler in the tribulation.
It is the authors conclusion that the world ruler of the tribulation also is foreshadowed in
the book of Psalms and that he very probably is alive and in a governmental leadership role
even today.

A. The Rape of Jerusalem by the Beast (Psalm 73)

Daniels prophecy in chapter 11 clearly describes the entry of Jerusalem by the world
ruler. This is also mentioned in Daniel 9:27. Psalm 79 is one of the Psalms which clearly
describes the breaching of Jerusalems walls and the spoiling of the temple. Because this
Psalm has many parallels with other portions of Scripture which describe the ruin of the
temple in the latter half of the tribulation, it is my tentative conclusion that Psalm 79 has
eschatological relevance. For example, Revelation 11 describes the manner in which
Jerusalem will be trodden down during the last half of the tribulation. The apostle John is
given a commandment to measure the temple of God. With the command is given this
instruction: But the court which is without the temple leave out, and measure it not
because it is given unto the Gentiles: and they will tread underfoot the holy city for
forty-two months (Revelation 11:12). It has been the conclusion of many students that this
statement has reference to the ruin of the city of Jerusalem in the last half of the tribulation.
Other prophets also directly refer to the spoil of Jerusalem in these terrible latter days.
Isaiah records the plea on the part of the troubled nation in the land of Palestine in a great
eschatalogical passage. He reveals that they will cry concerning the ruin of their city and their
sanctuary: Return for Your servants sake, the tribes of Your inheritance, The people of

Your holiness have possessed it but a little while. Our adversaries have trodden down
Your sanctuary (Isaiah 63:1718). He further details this information: Your holy cities are
a wilderness and Jerusalem a desolation. Our holy and our beautiful house, where our fathers
praised You, is burnt up with fire and all our pleasant things are laid waste (Isaiah 64:10
11).
Such troubled times as these can only be brought by the Lord. Psalm 79 clearly speaks of
such times. That which happened in the Psalm-writers day will happen once again in the last
times. The activities of the adversary who has been brought by the Lord are given in close
detail. First of all, the city itself is entered. Oh God, the nations have come into Your
inheritance. They have defiled Your holy temple. They have laid Jerusalem in heaps.
They have given the dead bodies of Your servants as food for the birds of the heavens,
the flesh of Your saints to the beasts of the earth. They have shed like water their blood
all around Jerusalem and there was no one to bury them. We have become a reproach to
our neighbors, a scorn and a derision to those who are around us (Psalm 79:13).
The Psalmist, we have observed, wrote out of the awful distress of the Egyptian invasion
in 926 B.C. Yet this material also must have tribulational aspects. It is remarkably relevant to
that period when Israel is delivered from the heathen for His names sake. Help us, Oh God
of our salvation, for the glory of Your name, and deliver us and provide a covering for
our sins for your names sake! Why should the heathen say: Where is their God? Let
there be known among the nations in our own sight the avenging of the blood of Your
servants which has been shed. Let the groaning of the prisoner come before You.
According to the greatness of Your power, preserve those who are appointed to die and
return to our neighbors their reproach sevenfold into their bosom, their reproach with
which they have reproached You, Oh Eternal Lord (Psalm 79:912).
As we have seen in Isaiah and in Revelation, the breach of the city by their adversary
brings the ruin of the tribulational temple (Psalm 79:1). The ruining of the temple of
Jerusalem is a subject most fully developed in Daniel. That prophet describes (Daniel 9 and
11) the entry into the temple by the one who would proclaim himself world ruler at the
middle of the tribulation. Apparently he will set up an image of himself and demand worship
of himself by Israel. It may be that this act grows out of the fact that he has been to some
degree responsible for their deliverance from the Arab-Russian confederacy. However, his
conclusion is only true on the surface, for in reality, it has been God Who will have used
human elements as well as natural elements to bring it to pass the judgment of Gog and his
armies as described in Ezekiel 33:1923.
As we have seen, Psalm 79 describes the awful scene that climaxes the oppression by the
Gentiles in the latter part of the tribulation. The writer speaks of the dead bodies of Israelites
lying about to be given to the birds of the heavens (vvs. 12). The Psalmist cringes on
recognizing the fact that now Israel has become a reproach and a derision to all those peoples
round about them (v. 4). Already we have recognized that this theme of Israels problem with
the nations round about is found in a very significant prophetic passage in Zechariah 12.
The nations round about is not a reference to all of the nations of the world which will
gather against Israel in the battle of Armageddon. It refers to the nations which immediately
surround the little acreage which the Jews now occupy as the land of Israel. These nations
round about are described as pitting their combined strength against the feeble remnant
which already is back in Jerusalem (vvs. 12). The prophet speaks for the Eternal Lord Who
may be describing the event series since 1900 in Israel when He says: Behold, I will make
Jerusalem a cup of drunkenness to all the peoples round about, when they lay a siege
against Judah and Jerusalem. And this will happen in that day. I will make Jerusalem a
very burdensome stone for all of the peoples [i.e., those who live round about Israel]. All
who would burden themselves with it [Jerusalem] will be cut in pieces, even though all

nations of the land [i.e., those who in any way are related to the land of Israel] have
gathered against it [Jerusalem]. In that day, says the Eternal Lord, I will smite every
horse with confusion and its rider with madness. I will open My eyes on the house of
Judah and I will strike every horse of the peoples [i.e., the countries which surround the
land of Israel] with blindness. In that day I will make the generals of Judah like a pan
of coals in the woodpile and like a fiery torch among the sheaves of grain. They will
devour all of the peoples round about on the right hand and on the left, and Jerusalem
will come to be inhabited again in her own place, even in Jerusalem (Zechariah 12:26).
This is precisely the theme of Jeremiahs Lamentations, although he writes out of that
historical period when Jerusalem had fallen to the Babylonians. He laments in anguish the
reproach that has fallen upon the city of Jerusalem.

B. Their Prayers for Intervention

Now the psalmist utters the cry which will become the cry of Israel in the conclusion of
the tribulation period. Help us, oh God of our salvation, for the glory of Your name and
deliver us and purge away our sins for Your names sake. Why should the heathen say,
Where is their God? Let the sighing of the prisoner come before You. Preserve those
who are appointed to die according to the greatness of Your power (Psalm 79:911).
This cry which rises from the Psalmists lips appears to be a prelude to the cry which we have
found in Isaiah 63 and 64. The prayer of the psalmist does not appear to have an immediate
response. The prayer that is found in Isaiah 63:1564 does find the immediate response of the
Messiah, according to Isaiah. He returns to deliver Israel in response to the prayer of Isaiah
64. That event is described in Isaiah 64.
Oh that You would rend the heavens, that You would come down! That the
mountains might shake at Your presence in the way that fire consumes brushwood, as
fire causes water to boil, to make Your name known to Your adversaries, that the
nations may tremble at your presence! When You came down, the mountains shook at
Your presence. For since the beginning of the world men have not heard nor have they
perceived with the ear, nor has the eye of the one who waits for Him seen any God
besides You, the One Who acts for the one who waits for Him. You meet the one who
rejoices and who does righteousness, who remembers You in Your ways. Indeed You
have been angry for we have sinned and we continue in these ways and need to be saved.
But we are all like an unclean thing and all of our righteousnesses are like filthy rags.
We all fade like a leaf and our iniquities have taken us away like the wind and there is
no one who calls upon Your name [Messiah!] who stirs himself up to take hold of You,
for You have hidden Your face from us and You have consumed us because of our
iniquities (Isaiah 64:17).
Prayers for intervention by the Lord are also found in another Psalm which is written by
Asaph. In Psalm 74 this heavy-hearted psalmist weeps over the trials that have befallen the
nation. He observes that the Lord has cast them off and prays that God would relieve them
from that which has been done wickedly in their sanctuary (Psalm 74:13). He also
remembers the building of the temple in years gone by and describes how a man had made a
name for his skill in carving the woods of the temple. But now they break down its carved
work, all at once with axes and hammers. They have cast fire into Your sanctuary. They
have defiled the dwelling place of Your name by casting it down to the ground. They
said in their hearts, Let us destroy them together: they have burned up all the
synagogues of God in the land (Psalm 74:58).

C. Messiah Rebuke S Their Rebellions

The two psalms which follow Psalm 79 appear to be a continuance of this theme of
Israels trial. In Psalm 79 Israel confesses to the Messiah their sins and asks Him how long

He will be angry with the people and sheep of your pasture (vvs. 5, 13). Psalm 80 makes an
appeal to the Shepherd of Israel and asks Him to turn back to Israel again and deliver them.
Psalm 80 naturally breaks into three sections. The psalmist himself designates these sections
by repeating essentially verse 3 in verse 7 and in verse 19. But it will be observed that these
three verses have, in each case, a different name for the Lord. There is a progression in the
meaning of the name. He is addressed first of all by the cry, Oh God, restore us and cause
Your face to shine and we will be saved (v.3), then the name is expanded to oh God of
hosts (v.7). Finally the cry is expanded yet again. Turn us again, oh Eternal Lord God of
hosts, cause Your face to shine and we shall be saved (v. 19).
The psalm remembers God dealing with Israel when He had brought them out of Egypt
and settled them in the land (Psalm 80:812). It then asks the question, Why then have You
broken down her hedges, so that all they that pass by the way pick at her? (v.13). The
psalm concludes in the outcry of a request. The appeal is that the Eternal Lord might let
Your hand be upon the man of Your right hand, upon the Son of Man Whom You made
strong for Yourself (Psalm 80:17). This undoubtedly is a request for Messianic
intervention. It is a desire that He might deliver them.
Now this request for help finds its response in Psalm 81. The request for intervention
apparently is given somewhat before the end of the tribulation. God does not complete His
disciplinary dealing with Israel until Israel is completely broken and, in the words of Psalm
110, is willing in the day of Your power (v.3). In Psalm 81 the Lord responds to the
appeal for deliverance with a solemn reminder of the fact that He, the Lord, had delivered
them repeatedly in the past (vvs. 57). It was time for the nation to awaken to their
responsibilities to the One Who had brought them out of Egypt (vvs. 310). It was time that
they were reminded of the continual response of rebellion which had followed His kind
dealings (v. 11). It was time for them to be reminded of the fact that He had been forced to
give them up to follow their own wicked ways (v.12).Psalm 81 closes with an appeal, a
longing desire on the part of God that Israel might indeed have walked in Gods ways and
have been cared for abundantly as He desired to minister to them (vvs. 1316).

D. Israels Repentance in Tribulation

There are a number of psalms which show the mellowing of Israels heart as a result of
the trials of their tribulation. In Psalm 95 we may observe the exhortation of one who begs
Israel to join in worshipful praise of the Lord and turn away from their rebellious ways. Oh
come, let us sing to the Eternal Lord! Let us joyfully shout to the Rock of our salvation.
Let us come before His presence with thanksgiving. Let us shout joyfully to Him with
psalms, for the Eternal Lord is the great God and the great King above all gods. In His
hand are the deep places of the earth. The heights of the hills are His also. The sea is His
because He made it and His hands formed the dry land. O come, let us worship and bow
down. Let us kneel before the Eternal Lord, our Maker. The reason is that He is our
God and we are the people of His pasture and the sheep of His hand. Today, if you will
hear His voice, do not harden your hearts as you did in your rebellion, the way you did
in the day of trial in the wilderness when Your fathers tested Me (Psalm 95:17a). This
Psalm reminds Israel that they have not entered into the rest which had been promised them
because they had hardened their hearts just as Israel had done in the wilderness (Psalm
95:7b11).
In Psalm 96 the heart of Israel rises in adoration of the One who is soon to come for them.
It is an appeal that rises out of the confidence in the Lord which has been newly established
in their hearts. The psalm calls upon all the earth to sing unto the Eternal Lord because of His
salvation and His glory (Psalm 96:16). It calls upon all of His people to join with Israel in
worshipping the Lord because their God is coming to Judge the earth and begin a rule of

righteousness and truth. Oh you families of the peoples, give to the Eternal Lord the
glory and strength. Give to the Eternal Lord the glory which is due to His name. Bring
an offering and come into His courts. Oh worship the Eternal Lord in the beauty of
holiness! Let all the earth tremble before Him. Say among the nations, The Eternal
Lord is reigning. Also the world is firmly established. It will not be moved. He will judge
the peoples righteously. Let the heavens rejoice and let the earth be glad. Let the sea
roar and all its fullness. Let the field be joyful and all that is in it. Then all of the trees of
the woods will rejoice before the Eternal Lord because He is coming; because He is
coming to judge the earth. He will judge the world with righteousness and the peoples
with His truth (Psalm 96:713).
These words ultimately must have their meaning fulfilled in the final days of the
tribulation. Israel, in her witness to the Gentiles, calls upon the unbelievers to join her in the
worship of The One loving us, and having washed us from our sins in His own blood,
and He has made us kings and priests unto His God and Father (Revelation 1:56).
The testimony of Israel in those days will be Behold, He is coming with clouds, and every
eye will see Him, and those also who pierced Him, And all the tribes of the earth shall
wail because of him (Rev. 1:7).
In Psalm 130 specific requests for forgiveness which will be uttered by Israel may be
found. The appeal of Psalm 130 is a request which is raised to the covenant-keeping God out
of the depths of trial. Out of the depths I have cried to You, Oh Eternal Lord. Oh Lord,
hear my voice! Let yours attend to the voice of my cries for help (Psalm 130:12). It is a
cry which confesses iniquities and asks for forgiveness from these of the Lord. If You,
Eternal Lord, should mark iniquities, Oh Lord, who could stand? But there is
forgiveness with You in order that you may be feared (vvs. 34). It is a cry which
expresses a confident wait for the Lord that He will provide redemption for Israel from all of
the peoples iniquity. I wait for the Eternal Lord. My soul waits, and I do hope in His
word. My soul is waiting for the Lord more than the watchmen wait for the morning,
yes, the watchmen who are waiting for the morning. Oh Israel, hope in the Eternal Lord
because there is mercy with the Eternal Lord and abundant redemption is with Him
and He will redeem Israel from all of His iniquities (Psalm 130:58).
Psalm 131 beautifully sets forth the attitude of humility which the Israelite will have in
those latter days of the tribulation as he waits for the Lord. Eternal Lord, my heart is not
proud, neither are my eyes high, neither do I concern myself with great matters nor
with things to wonderful for me. Surely I have stilled and quieted my soul in the way
that a weaned child is with his mother. My soul is like a weaned child within me. Oh
Israel, hope in the Eternal Lord from this time forth and forever (Psalm 131:13).
Psalm 94 displays an attitude of patience on the part of the speaker which sets forth
Israels longing wait for the Lord to bring His vengeance upon all those who have been
persecuting the Lords people. Oh Eternal Lord God, to whom vengeance belongs, Oh
God to Whom vengeance belongs, shine forth! Rise up, Oh Judge of the earth. Give
punishment to the proud. Eternal Lord, how long will the wicked, how long will the
wicked continue to exult? (Psalm 94:13).
There are several psalms which poignantly express Israels longing for the end of the
tribulation and for the coming of the blessing which await them. Psalm 67 expresses the
longing of Gods people Israel for the mercy of God, for the Lords face to be shining upon
them. Oh God, begin to be merciful to us and begin to bless us. May His face shine
upon us in order that Your way may be known in the earth, Your salvation among all
the Gentiles (Psalm 67:12). This attitude already has been observed in Psalm 73 and in
Psalm 30. Psalm 67 expresses an agonizing hunger for the day when all the peoples of the
earth will praise the Lord and He will sit as judge and govern all the nations. Oh God, let

the peoples give thanks unto You; let all of the peoples give thanks unto You. Oh let the
peoples be glad and let them sing for joy because You will judge the peoples with
equality and You will lead like a shepherd the nations on the earth (Psalm 67:34). This
prayer will have its fulfillment in the rule of the Messiah on earth.
In the same way Psalm 85 expresses the longing of those who have been brought back
from captivity to the land given long ago to Israel in order that they might have their sins
utterly forgiven and taken away (vvs. 13). It is a plea which echoes the cries of Psalm 80.
Turn us, oh God of our salvation and cause Your anger toward us to cease (Psalm
80:4). The plea that He might revive the nation again and show His mercy and salvation to
them is climaxed in the desire that glory may dwell in our land (Psalm 85:9b). When
that event takes place, the prophets words will be fulfilled and mercy and truth are met
together; when righteousness and peace will have kissed each other (Psalm 85:10). For
further study on the requests of Israel as they desire the end of the tribulation, examine Psalm
106, 108, 123 and Psalm 60.

V. Israels Messiah Returns to Them

When we were considering one of the great Psalms of the cross, Psalm 69, we did not
consider the conclusion of that psalm. Verses 31 and 32 of the psalm make reference to the
sacrifice that the Messiah was making upon the cross. It refers to His death in our place as a
sacrifice that will please the Lord better than an ox or bullock that has horns or
hoofs (v.31). The Messiah comments concerning His sacrifices, The humble shall see this
and be glad and your heart will live and seek God. For the Lord hears the poor and does
not despise His prisoners (Psalm 69:3233).
Now this great psalm of the cross climaxes with a direct reference to the earthly blessings
which come as a result of the cross ministry. Verses 3436 remind us of the fact that the
Father had set aside the kingdom promises as explained in Psalm 102:1227, in order to bring
to pass the ministry of the cross. ,Nevertheless, in that passage of Scripture the Father had
promised that the day would come that the servants of the Lord would love and cherish the
dust of old Zion. It would be during the time when Messiah would rule over the nations out
of that city. The prayer which closes Psalm 69 is a request asking for that day when the
heavens and the earth would come to praise Him for the Lords work of saving Zion and
building the city of Judah (vvs. 3436). This great work which comes directly as a result of
the ministry of the cross now begins to unfold before us in our study of the Psalms.

A. Messiahs Response to Their Prayers

Once again we must turn back to that great key Psalm, Psalm 110. It will be remembered
that the earthly ministry of Yeshua was completed when He ascended to heaven to sit at the
right hand of the Father (Psalm 110:1). That return of the Second Person of the Godhead had
provoked the greeting of the Father as the Son had reentered the Fathers presence in glory. It
had also elicited a promise that ultimately His kingdom would be established on earth. Sit at
My right hand, until I make Your enemies Your footstool. The Lord will send the rod of
Your strength out of Zion. Rule in the midst of Your enemies (Psalm 110:1b2).
One factor has been delaying the return of the Messiah from glory in His great majesty.
That factor is the willingness of Israel to have Him rule over them. This is beautifully
expressed by the Father in the promise to the Son. Your people [the people of the nation of
Israel] will be willing in the day of Your power (v. 3a). When Messiahs people will
have been made willing through the trials of the great tribulation, He will rule over them.

B. Messiahs Request for His Kingdom

It will also be remembered that the Father made an offer to the Messiah concerning His
kingdom when He was established as a Son in His relationship to the Father. The Father had

said unto Him, You are My Son; this day I become Your Father. Ask of Me for I am
determined to give You the heathen for Your inheritance, and the uttermost parts of the
earth for Your possession. You will break them with a rod of iron. You will dash them in
pieces like a potters vessel (Psalm 2:79).
Now the day finally has come in our prophetic studies when, in the plan of God, it will be
appropriate for the Son to ask for His kingdom. Unquestionably, these words will follow and
fall from the lips of the One seated at the right hand of the Father.

C. Messiahs Appearance Before Israel

Long has the world awaited the day when God would suddenly step into human history
and straighten out the entire problem of mankind. Once God did that in providing the
sacrifice of the cross. Once again God will do that when suddenly the heavens are opened and
Yeshua HaMeshiach, in all His glory, will be manifested unto all the world. This sudden
appearance of our God is described for us in Psalm 97:17 as it will appear to His people
Israel. The Lord reigns! Let the earth rejoice! Let the multitude of isles be glad of this.
Clouds and darkness are round about Him. Righteousness and judgment are the
habitation of His throne. A fire goes before Him and burns up His enemies round about.
His lightnings light up the world. The earth sees and trembles. The hills melt like wax at
the presence of the Lord, at the presence of the Lord of the whole earth. The heavens
declare His righteousness and all the people see his glory. Confounded be all those who
serve engraved images, that boast themselves of idols. Worship him, all you gods!
(Psalm 97:17).
This dramatic description of the arrival of the Lord in glory is identified as a The
Christological passage by the quotation and interpretation of the last phrase of verse 7 in
Hebrews 1:6. Let all of the angels worship Him. Those holy angels that have chosen to
obey Him naturally will give Him their honor and glory as they follow Him in radiant streams
from heaven. This is seen in Revelation 19:1116. Even those fallen angels, the debased gods
of the heathen (Psalm 96:45), ultimately will also be forced to give their worship to the
Messiah. All worship of heathen images and graven idols is the worship of these fallen
beings. How short this falls of the true worship of the Lord our God!
The response of Israel as they meet their Lord coming from heaven is clearly portrayed in
Psalm 97:812. Zion hears and is glad, and the daughters of Judah rejoice because of
Your judgments, Oh Eternal Lord. The reason is that You, Oh Eternal Lord, are most
high above all of the earth. You are exalted far above all gods. You who love the Eternal
Lord, hate evil. He preserves the souls of His saints. He delivers them out of the hands of
the wicked. Light is sown for the righteous and gladness is sown for the upright in heart.
Rejoice in the Eternal Lord, you righteous ones, and give thanks at the remembrance of
His holy name.
Old Zions joy as its inhabitants meet the One who is above all gods will be unbounding.
They will rejoice because He will have remembered His holy name and will not have
forgotten His promises to Israel (Psalm 97:1112).
The ancient words of Psalm 114 describe the catastrophic movement of the crust of the
earth, the retreat of the sea and of the earthquakes which shook the world as Israel was going
forth out of Egypt in the presence of the Lord. When Israel went out of Egypt, the house
of Jacob out from a people with a strange language, Judah became His sanctuary and
Israel was His dominion. The sea saw it and fled. Jordan turned back. The mountains
skipped like rams and the little hills like lambs. (Psalm 114:14).
These glorious words once again will be appropriate at that future day when the glorious
Messiah has returned to stand upon earth. Tremble, earth, at the presence of the Lord, at
the presence of the God of Jacob Who turns the rock into a standing water, the flint into

a fountain of waters (Psalm 114:78). Isaiah similarly describes the way that the returning
Jewish refugees from all over the world go upon the highway which will be prepared for
them (Isaiah 35:810). A highway will be there and a road. It will be called the
highway of holiness. The unclean will not pass over it but it will be for others.
Whosoever walks the road, even though he is a fool, will not go astray. No lion will be
there nor will any ravenous beast go up upon it. It will not be found there. But the
redeemed will walk there and the ransomed of the Eternal Lord will return and will
come to Zion with singing. With everlasting joy on their heads they will obtain joy and
gladness and sorrow, and their sighing will flee away.
It will not be a way that is dry and parched as was their way then Israel returned from
Babylon, for the Eternal Lord will have provided water for them all along the way (v.7).
Because of the Lords presence, Israel will enter into a confident rest at the end of their long
and difficult trial. Psalm 46 clearly expresses this attitude as the God of Israel takes them
through a time when mountains are moved and shake with the swelling thereof (vvs. 13). It
is a psalm which records the fact that a stream will break forth and will flow from the temple
site down into the Dead Sea (v.4). It is a psalm which anticipates the God who is in their
midst will help them and will overcome the heathen and protect them in their land (vvs. 5
11).
God is our refuge and strength, a very present help in trouble. Therefore we will
not fear even though the earth is removed and even though the mountains are carried
into the midst of the sea, even though its waters roar and are troubled, even though the
mountains shake with its swelling. Selah. There is a river whose streams will make glad
the city of God, the holy place of the tabernacle of the Most High. God will be in the
midst of her and she will not be moved. God will help her just at the break of dawn. The
nations have raged, the kingdoms were moved. He spoke forth His voice and the earth
melted. The Eternal Lord of Hosts is with us; the God of Jacob is our refuge. Selah.
Come, behold the works of the Eternal Lord Who has made the earth into desolations.
He will make wars to cease to the ends of the earth. He will break the bow and He will
cut the spear in two. He will burn the chariot in the fire. Be still and know that I am
God. I will be exalted among the nations. I will be exalted in the earth. The Eternal
Lord of Hosts is with us; the God of Jacob is our refuge! Selah! (Psalm 46:111).

D. Messiahs Conquest of His Enemies

We have had the privilege of standing in prophecys future with Israel and have looked
with faces upturned toward the glorious King as He comes unto them from heavens glory.
But this is not the only view which we may find concerning His arrival. In several passages
we may stand with His enemies and tearfully look upon the arrival of One Who is dreadful of
aspect for those who are in rebellion against Him. Once again it is necessary for us to return
to Psalm 110. That key psalm has promised that The Messiah would be given the rule over
His enemies through force. The Eternal Lord will send the rod of Your strength out of
Zion. Rule in the midst of Your enemies! (v. 2). We have not yet considered the final three
verses of Psalm 110. There we may see the dreadful aspect of the One Who arises from the
throne where He now is seated, ready to return to earth on behalf of His people Israel. These
verses describe the activities of the One Who once again arises from His heavenly throne to
come to earth. It is addressed to the Father and describes the future work of the Messiah when
He will return to earth to deliver Israel. The Lord at Your right hand will strike through
kings in the day of His wrath. He will judge among the heathen. He will fill the places
with the dead bodies. He will wound the head [singular] over many countries (Psalm
110:56).

This battle of the Messiah against the foes of the nation of Israel is portrayed in many
ways in the Scriptures. Here He is seen wounding that one who will have set himself up as
king of all the world, the Babylonian beast. The singular, head, in verse 6, surely has
reference to that wicked person. The psalm closes viewing the Messiah as He drinks from the
brook and is refreshed. Surely this drink from the brook is a drink from that stream that will
flow forth from the temple into the Dead Sea as described in Ezekiel 47:112. He [the
angel] brought me out by the way of the north gate and led me around on the outside of
the outer gateway that faces east, and there was water running out on the right side [of
the temple]. Then he said to me: This water flows toward the eastern region, and
goes down into the valley and it enters the [Dead] sea. When it reaches the [Dead] sea, its
waters will be healed (Ezekiel 47:2, 8).
The conquest of the Messiahs enemies also is detailed in another psalm which we have
already considered. Psalm 45 describes the arrival of the King in victory. Gird Your sword
upon Your thigh, Oh Mighty One with Your glory and Your majesty! And in Your
majesty ride prosperously because of truth, humility and righteousness, and Your right
hand will teach You terrible things. Your arrows will be sharp in the heart of the Kings
enemies. The peoples will fall under You (Psalm 45:35).
This King is then identified as the God-Man (vvs. 67). Now it is time to examine briefly
the aspect of the King, the God-Man, in His arrival. The psalmist opens Psalm 45 with an
exuberant bubbling enthusiasm. His subject thrills him. The Psalmist writes concerning the
King with great enthusiasm. My heart is overflowing with a good theme. I speak of the
things which I have written concerning the King. My tongue is the pen of a ready
writer (v. 1). Of Him he says, You are fairer than the children of men; grace is poured
into Your lips: therefore God has blessed You forever (v.2). Pauls quotation of the last
part of this verse in Romans 9:5 confirms that the Psalmist is describing the Messiah. Paul
says: [Israel] of whom are the fathers and from whom, according to the flesh, the
Messiah came, who is over all, blessed of God forever. The Song of Solomon has
developed the theme of the grace of the Lord Yeshua which makes him fairer than the
children of men. The psalmist now calls upon the God-Man to prepare Himself for His
conquest and to drive victoriously over all His enemies (vvs. 35). It should be remembered
that Psalm 97:15 describes the kings victory over His enemies. This is a theme that is not
uncommon in the psalms and in other prophetic portions.

E. The Messiah Presents His Bride

One of the most obscure references to the church in the entire Bible is found in the
beauties of Psalm 45. We have seen the King riding in victory over His enemies. The GodMan has been given His throne by the Father because He is both God and man. However, a
very strange thing is found in Psalm 45. In verses 915, where the person who is addressed
changes. This is not immediately obvious to the English reader because he cannot observe the
change in gender of the Hebrew pronouns. Nevertheless, the English reader may catch it if he
is careful. In the Hebrew text the second person feminine singular suddenly begins to be used
at verse 10. In every case the second person singular pronoun is addressed to the Kings
bride. Who is this bride, a bride who is described in this context with the God-Man? It is an
inescapable conclusion for those who recognize the prophetic import of Psalm 45 that the
bride herein described is the church, the bride of the Messiah.
But what a strange order of progression there is in the psalm! The King is seen riding
victoriously over His enemies (vvs. 35.) His commission by the Father as the God-Man is
seen in verses 67. The appointment of His bride and the presentation of her unto the King is
found in verses 1015. How can this be so? This is one of the psalms which requires us to
recognize that there is a hiatus or a gap in the chronological dealings of the God-Man. He

came unto His own as the King but His own ones received Him not (John 1:11). He
came as the God-Man Who had the right to rule (v.67). Because He was rejected by His own
ones [Israel], He did not at that time set up the kingdom as described in verses 15. Rather,
Yeshua HaMeshiach turned to a ministry of calling out a people unto Himself, that is, the
Church. The very moment when He turned in sorrow from His rejected ministry to Israel of
calling that nation to Himself is found in Matthew 11.
For all of the prophets and the law prophesied until John [the Baptizer]. And if you
had been willing to receive him, he would have been Elijah who is to come. He who has
ears to hear, let him hear! But to what shall I compare this generation? It is like
children who are sitting in the marketplaces and calling to their companions and saying:
We played the flute for you and you did not dance. We mourned for you but you did
not lament. For John came, neither eating or drinking and they say: He has a demon!
The Son of Man came eating and drinking, and they say: Look! A glutton and a winebibber, a friend of tax collectors and sinners! But wisdom is justified of her children.
Then He began to rebuke the cities in which most of His mighty works had been done
because they did not repent . But I say unto you that it will be more tolerable for the
land of Sodom in the day of judgment than for you! . Come to Me, all you who are
laboring and who are heavy laden for I will give you rest. Take my yoke upon you and
learn of Me, for I am gentle and lowly of heart, and you will find rest for your souls, for
My yoke is easy and My burden is light (Matthew 11:1320, 24, 2830).
One of the numerous analogies which is used graphically to describe the Church which
the King will call out in this age is the image of a bride. Ephesians beautifully develops the
church for which He gave Himself as if she were His bride, being prepared by Him for
presentation unto Himself. Husbands, love your wives in the same way that the Messiah
loved the Church and gave Himself for it, in order that He might sanctify and cleanse it
with the washing of water by the word, in order that He might present it to Himself a
glorious Church, without spot or wrinkle or any such thing, but that it should be holy
and without blemish . We are members of His body and of His bones . This is a
great mystery, but I speak about the Messiah and the Church (Ephesians 5:2527, 30,
3233).
This is exactly the scene which is found in Psalm 45. The daughter of the King (vvs. 10
11) prepares herself for the King who has been described in verses 19. The royal daughter
is all glorious within. Her clothing is woven with gold. She will be brought to the King in
robes of many colors. The virgins, her companions [from Israel] who follow her, will be
brought to You [fem.]. With gladness and rejoicing they will be brought. They will enter
the Kings palace (Psalm 45:1315).
She in her relationship to Him is His subject. He is Your [fem.] Lord. Worship [fem.]
Him (v. 11). It is fascinating to examine this earthly scene which lies before us in verses 9
17. Accompanying the ceremonies here on earth are representatives from the Gentiles and
from Israel. These bring gifts to entreat the favor of the Bride, the Church. The Church is
described intimately and beautifully as one fully prepared for her presentation unto her Lord.
The passage is exactly parallel to the description of the Bride of the Messiah which is given
by John in Revelation 19:78. Let us be glad and rejoice and give honor to Him, for the
marriage of the Lamb has come and His Bride has made herself ready. And to her was
granted that she should be dressed in fine linen, clean and white, for the fine linen is the
righteousness of the saints.
It is not possible for the English reader to recognize the fact that Psalm 45:16 and 17 are
not addressed to the Bride. At this point the person addressed suddenly becomes second
masculine singular. It is the authors conclusion that this section of the psalm is addressed to
Israel who has been waiting so long for the arrival of the King. Israel is assured that

Instead of your [masc. sing.] fathers will be your children, whom you may make princes
in all the earth. I will make your name to be remembered in all generations: therefore
shall the people praise you forever and ever (Psalm 45:1617).

F. Messiah Begins Judging the World

It had been announced to the Second Person of the Godhead, at the time of His
appointment as Son by the Father, that the day would come when He would judge the world.
He was promised the privilege of ruling the heathen for His inheritance and the uttermost
parts of the earth for His possession. He would deal harshly and with severity to those who
would rebel against Him (Psalm 2:89). It is this aspect to which we now turn.
In Psalm 75, the Messiah Himself describes that position which He would assume when
He would arrive on earth. He would sit as the Judge and would rule the nations after He has
received the congregation of Israel. When I choose the proper time I will judge with
equality. When the earth and all of its inhabitants tremble in fear I Myself will establish
its pillars firmly (vvs. 23). This language may refer to the reestablishment of rule when all
human rule has collapsed before Him in His arrival. In any case, what a dramatic
transformation in the legal systems of the earth there will be when the Judge Who once was
smitten on the cheek (Mic. 5:1) sits as Judge upon His throne and judges the earth! He
promises that equity in His judicial decisions will be given and promotion will come only
from Him and not from the east, the west or from the south) (v.6). The Psalm describes how
He will give to the nations the cup of judgment. That cup of judgment will have been drained
by some during the tribulation. For others judgment will continue to fall throughout the
millenium whenever any disobedience arises.
Some have erred in describing the millenium as a great and beautiful golden age. A
careful study of relevant passages will show that for some it is a very severe time in which
God deals with man according to his desserts. For example, Zechariah 14 clearly shows that
Egypt, on refusing to participate in one of Israels feasts, will suffer famine for many years.

VI. Israel Worships the Messiah

It is fitting that we should close this chapter with the heart response of the Nation of Israel
as they view the Messiahs arrival from heaven in all of His glory.

A. Exulting in Israels Messiah Arrival

Two psalms in particular describe this exultation. We have already considered Psalm 97.
Psalm 98 similarly describes the great joy of the nation of Israel as they observe the
fulfillment of all their hopes and dreams for all centuries. They exult, Oh sing unto the
Eternal Lord a new song, for He has done marvelous things. His right hand and His
holy arm have gotten Him the victory. The Lord has made known His salvation. He has
openly displayed His righteousness in the sight of the heathen. He has remembered His
mercy and His truth toward the house of Israel. All the ends of the earth have seen the
salvation of our God (Psalm 98:13).
This psalm is a rich expression of the joy of the nation as they gather to sing with gleeful
hearts before the Lord their King. The nation of Israel calls upon all of the nations, and
indeed, the entire earth itself, to join with them in adoration of their Lord because of His
arrival to judge all the world with righteousness. Shout joyfully to the Eternal Lord, all of
the earth! Break forth in song and sing praises! Sing to the Eternal Lord with the harp,
with the harp and with the sound of a psalm, with trumpets and the sound of a horn.
Shout joyfully before the Eternal Lord, the King. Let the sea roar and all of its fullness,
the world and those who live in it. Let the rivers clap their hands. Let the hills be joyful
together before the Eternal Lord because He has come to judge the earth. He will judge
the world with righteousness and the peoples with equality (Psalm 98:49).

This is one of many prophetic Psalms which have suffered at the hands of translators who
did not carefully observe the context as they translated the time elements of their verbs. It is
obvious from elements in the Psalm that the eschatological time setting of the Psalm is after
the Kings arrival and before the judgment of the nations of the earth.

B. Worshipping in His Presence

Psalm 99 continues to expand the great joy that fills Israel as they come into Messiahs
presence after His return and arrival on earth. It is a psalm which describes the Lord as
reigning upon His throne, seated between the cherubim. The Eternal Lord reigns as King!
Let the peoples begin to tremble. He is sitting between the Cherubim. Let the earth be
moved! (v. 1). Because the king is just and full of equity, executing righteousness in Jacob,
all of the peoples are to exalt Him and to worship at His footstool. The Eternal Lord is
great in Zion and He is high above all of the peoples. Let them praise Your great and
awesome name! He is Holy! The strength of the King is loving justice. You have
established equity. You have executed justice and righteousness in Jacob. Exalt the
Eternal Lord our God and worship at His footstool! He is holy! (Psalm 99:25).
Now we can see the saints of the Old Testament gathering before the Messiah to call upon
His name. Moses and Aaron among his priests, and Samuel among them that call upon His
name. They called upon the Lord and He answered them. He spoke to them in the
cloudy pillar. They kept His testimonies and the ordinance that He gave them. All these
appear to be called to exalt the Lord our God and worship at His holy hill. The reason is
that the Eternal Lord our God is holy!(Psalm 99:9).
Undoubtedly Psalm 100 also is an expression of the worship which climaxes the arrival of
the Messiah and begins His earthly ministry. It is a call unto all the lands to join in making a
joyful noise unto the Lord (v. 1). It is a call that all should come and enter in His gates with
thanksgiving, and into His courts with praise (v.4). This praise is based upon the truth that
The Lord is good. His mercy is everlasting, and his truth endures to all generations!
(v.5). It will be a time when Israel will have brought back to their minds the truth that the
Lord God who has delivered them has kept the promise that He had made to the nation a long
time ago.

C. Giving Thanks for the Covenant

Psalm 105 is a psalm that is full of thanksgiving because the Lord has remembered His
covenant which He had made to the nation. He has remembered His covenant forever, the
word which He commanded to a thousand generations (v. 8). Once again their God has
heard their cry and has brought them up out of exile, this time from a scattering that was
worldwide.
One of the fascinating things that I found when working with the tribal peoples of East
India brought me face to face with this fact. I was checking the accuracy of the Manipuri, the
Paite and the Tedim Chin Old Testaments with tribal leaders. As the translator from each tribe
translated his translation work which he had made from the English text and from my
carefully translated translation model, checking the book of Leviticus, a remarkable thing
happened. Mani Singh, the Manipuri translator had just translated back into English Leviticus
23:6 which speaks of the institution of the feast of unleavened bread. Mani stopped after he
had finished his translating and sat looking very strange. Then he suddenly blurted out: We
do exactly the same thing in our tribe every spring! We search out every fragment of bread
out of our houses. As soon as he had spoken, PuJam, the Paite translator spoke up. We do
the same thing, too! And then, without a moments hesitation, Thang, the Tedim Chin
translator announced that his tribe did the same thing. I responded: Do you know what you
are telling me? I think that. in about 745 or 722 B. C., the Assyrian king came over and
carried away your ancestors, scattering them to the far corners of his kingdom to break up

their national unity. You men are telling me that you probably have Jewish blood flowing in
your veins!
Psalm 105 reviews the day that the Lord brought the promised people forth from the land
of their enemies with great miracles and settled them in the land for He remembered
His holy promises and Abraham His servant. And He brought forth His people with joys
and His chosen with gladness and gave them the lands of the heathen, and they
inherited the lands of the people; that they might observe His statutes and keep His
laws. Praise the Lord! (Psalm 105:4245). We who are Gods children in the Church
should join Israel in her praise which she will offer in this future day. We who anticipate what
God will do have much cause for thanksgiving as we look forward to our destiny as well!
14

14Northrup, Bernard E.: Recognizing Your Messiah in the Psalms : Finding Christ
in the Psalms. Oak Harbor, WA : Logos Research Systems, Inc., 1997

Chapter Thirteen:
The Reign of Messiah on Earth
The pathway which has led from heavens glory by way of the manger in Bethlehem and
to the cross finally brings the reader to the great city of the King to view the coronation. The
way has been so long and so difficult at times that many have faltered and have concluded
that the King never would receive an earthly crown. If this were true, then it would be
difficult to explain the fact that announcements of the Kings coronation are found on almost
every tree along the long, long way from eternity to the present. Everywhere we have
observed in the Psalms the announcement that the King, as a reward for His faithfulness in
going to the cross, will receive an earthly kingdom on the throne of David.

I. The Promise of the Kingdom Reviewed

Because we have taken pains to notice these placards announcing the coronation all along
the way that we have examined, we will review only briefly this important point as we now
turn to consider the reign of the Messiah on earth.

A. The Kingdom Promise Reviewed

Psalm 37 is one of several psalms which have much in common with the Sermon on the
Mount. It is a psalm which assured believers that God would deal justly and would cut off the
wicked ones in His kingdom. Do not trouble yourself because of evildoers, neither be
envious of the workers of iniquity. The reason is that they will soon be cut down like the
grass and will wither like the green herb (Psalm 37:12). The Psalm encourages the
believer to maintain his faith in the Lord and his commitment in his way of life before the
Lord in every regard (vvs. 35). It promises that those who will trust the Lord will be
manifested as righteous by Him and will be given the joy of inheriting the land. He will
bring forth your righteousness like the light and your justice as the noonday. Rest in the
Eternal Lord and wait patiently for Him. Do not fret because of the one who prospers in
his way, because of the man who brings wicked schemes to pass. Cease from anger, and
forsake wrath. Do not be troubled. It only causes you harm. The reason is that evildoers
will be cut off, but those who wait on the Eternal Lord will inherit the land. For yet a
little while and the wicked will be no more. Indeed, you will look carefully for his place
but it will be no more. But the meek will inherit the earth and will delight themselves in
the abundance of peace (Psalm 37:611).
This theme is carried on through verse 22 of this psalm. At least six times the believer is
assured that the Eternal Lord will enable the meek and the righteous to inherit the land. Now
this is language which strongly colors the Beatitudes which Yeshua gave in the Sermon on the
Mount. He said: Blessed are the pure in spirit for theirs is the kingdom of heaven.
Blessed are the meek, for they will inherit the earth. Blessed are those who are
persecuted for righteousness sake, for theirs is the kingdom of heaven (Matthew 5:3, 5,
10).
Obviously Psalm 37 has much to say about entry into the kingdom of heaven. The
observant student will discover that the Sermon on the Mount likewise emphasizes this theme
dramatically. For I say to you that, except your righteousness exceeds the righteousness
of the Scribes and the Pharisees, you in no case will enter the kingdom of heaven.
(Matthew 5:20). Enter in by the straight gate for wide is the gate and broad is the way
which leads to destruction, and many there are who go in by it (Matthew 7:13). Not
everyone who says to me, Lord, Lord, will enter into the kingdom of heaven; but he
who does the will of My Father Who is in heaven (Matthew 7:21).

It is obvious that Israel was promised the inheritance of the land of Israel. This
inheritance was worth waiting for as it was an inheritance that would be brought by the Lord
when He enabled the righteous ones to inherit their land. Wait on the Lord and keep His
way and He will exalt you to inherit the land. When the wicked are cut off, you will see
it. I have seen the wicked in great power and spreading himself like a green bay tree, yet
he passed away and see, he was no more. Indeed I looked for him but he could not be
found. Mark the blameless man and pay attention to the upright man, for the future of
that man is peace (Psalm 37:3437).

B. The Promise Reviewed by the Messiah

As we have looked back through time into the shadows of eternity, we have seen that the
matter of the kingdom was prominent in the decree of God. Already we have examined Psalm
2:79 and have concluded that the decree contains within it the following words: The Lord
has said to Me, You are My Son. This day I become Your Father. Ask of Me for I am
determined to give You the heathen for Your inheritance; and the uttermost parts of the
earth for Your possession. You will break them with a rod of iron. You will dash them in
pieces like a potters vessel (Psalm 2:79).
This promise is expressly said to be a part of the decree according to the Second Person
of the Godhead. The Savior has introduced these words which He quotes from the Father in
this fashion. I am determined to declare the details of the decree (v. 7a). For us to
say then that the King is now seated upon the throne of David and is ruling over His promised
kingdom is to reject that which was promised to the Son in the decree. To say that the Son
was never promised an earthly throne and an earthly rule, or to say that this rule has been set
aside, is to say that God has changed His mind and, above all, His eternal decree. This is an
exceedingly difficult conclusion to reach.

C. The Promise Reviewed by the Father

We have also observed that the promise concerning the kingdom definitely was before the
Messiah as He attempted to fulfill His commission here on earth. We have seen that the
prophet Isaiah, seven centuries before the Messiah entered humanity through birth, (Isaiah
49:17) early depicts the fact that the King would be unable to complete His earthly task and
would therefore be recommissioned to the task of becoming the Savior. This is precisely the
import of Psalm 102. It is a psalm which focuses upon a time late in the earthly ministry of
the Messiah. The psalm contains the words of the Father as He explains to the Messiahs
human nature precisely why the kingdom could not be established before the cross. The
Father absolutely does not say to the Son that there will be no earthly kingdom. Neither does
He say to the Son that the promises concerning an earthly kingdom had been transposed to
become promises of a heavenly kingdom. Neither does He say to the Son that the promises of
an earthly kingdom which were made to Israel were being transferred to the Church because
of the coming rejection of the Messiah by His own people. Quite the contrary, the Father
clearly addresses the Son and explains to Him that the kingdom program was delayed by a
more important and more pressing program. He explains that the delay of the kingdom was
necessary because there were three factors that must be cared for by the Son in order for the
kingdom to have its full glory when it would be established.
For He [the Father] looked down from the height of His sanctuary; from heaven the
Eternal Lord looked at the earth:
1. to hear the groaning of the prisoner,
2. to release those who yet were appointed unto death
3. to declare [give a proper exposition of the meaning of] the name of the Eternal Lord
in Zion [the ancient earthly capital of King David] and His praise in Jerusalem (Psalm
102:1921).

Strangely enough, this material is said to have been written for the generation to come
and the people who will be created will praise the Lord (Psalm 102:18). Already the
author has identified these people who were yet to be created as the believing, New
Testament Church. Only the New Testament Church could understand these truths. They were
not even understood by the prophet who was used by the Holy Spirit to write these words. It
is of such things as these that the Apostle Peter spoke. Of this salvation the prophets have
inquired and searched diligently, who prophesied of the grace that would come to you
[the New Testament believers], searching what or what manner of time the Spirit of the
Messiah, Who was in them, was indicating when He testified beforehand the sufferings
of the Messiah and the glories that would follow. Unto them it was revealed that it was
not unto themselves but unto us that they were ministering the things which now have
been reported to you by means of those who have preached the gospel to you by the
Holy Spirit Who was sent down from heaven, things which the angels desire to
examine (1 Peter 1:1012).
It is regrettable that not all of the believing Church, let alone those who mistakenly think
they belong to the Church because they have been baptized or on some other basis than faith
in the Messiah, understands this portion of revelation found in Psalm 102:1822. But the
truth of the matter is that in Psalm 102, the Father is explaining to the God-Man in His
humanity what must come to pass before the Messianic kingdom can be set up on earth. This
is parallel to similar material that may be studied in Micah 4:15:7. Already we have referred
to this and have explained that there were several things that inescapably must come to pass
before the ultimate glory of the kingdom. Among these were the Babylonian Captivity, the
return from captivity, the great tribulation, the rejection of the Messiah who had been born in
Bethlehem Ephratah and the present setting aside of the nation of Israel until she completes
her birthpangs in the great tribulation. These factors in Micah clearly demonstrate that the
cross had to come before the crown.
So it is here in Psalm 102. The Fathers explanation of these factors is given from a
heavenly viewpoint. For He has looked down from the height of His holy place. He has
looked down from heaven to look upon the earth and to hear the groaning of the prisoners,
the Old Testament believers who as yet had no sacrifice which could take away sins
(Hebrews 10:1114). He also has looked down with concern for those who yet would face
death in the centuries after the cross. That can only include every Jew and Gentile who comes
to believe in and to accept the finished work of the Messiah in His place. The Eternal Lord
also looked down with full understanding of the fact that, apart from the redemptive work of
the Messiah on the cross and in His resurrection, the name, Eternal Lord would not have its
full meaning in Zion, neither would the cause for Messiahs praise be complete in Jerusalem
in that future day in the land of Israel when the peoples will be gathered together, and
the kingdom [established] to serve the Lord (Psalm 102:22).
Already we have considered these three factors so we will only review them at this point.
The three things which required the delay of the kingdom were:
1. The problem of the Old Testament prisoner who had not yet been released from sheol(v. 20a).
2. The problem of those who were yet appointed unto death and would die after the greatest
Passover, the cross (v. 20b).
3. The problem of the necessity of a proper exposition in the kingdom of the great name of the
Eternal Lord including His salvation.
It is clear to the author from this and from other texts that it was necessary for the
Messiah to go to the cross and provide redemption so that His great covenant-keeping,
redeeming name, Eternal Lord, might be understood when Israel and the nations gathered to
serve the Lord in Messiahs long promised earthly kingdom (Psalm 102:2122)

Now this manifestly is declared in the text. The kingdom has not been set aside. Rather its
establishment, precisely as promised in the covenants given to Israel, is fully anticipated by
the work of the cross. The establishment of that earthly kingdom necessitated the work which
Messiah accomplished on the cross. Therefore we will expect the promise of the Father of an
earthly fulfillment to come to pass.

II. Messiahs Earthly Reign Established

A. The Kings Arrival
While many Old Testament texts dramatically describe the arrival of the King, no Old
Testament text quite compares with the splendor of the presentation of the King which is
found in Psalm 24. Whereas Zechariah 9:9 describes His arrival in humility, riding upon a
colt, this text describes His arrival in all of His glory. He who created all the world, the land
of Israel and all of its environs, will come to receive His kingdom. The earth is the Eternal
Lords with all of its fullness, the world and those who are dwelling in it. For He has
founded it upon the seas and has established it upon the waters (Psalm 24:12).

OUTLINE OF PSALM 24
THE ARRIVAL OF THE LONG AWAITED MESSIAH KING
I. The Preparation of the Land for the King (vvs. 12)
II. The Preparation of the People for the Kingdom (vvs. 36)
III. The Presentation of the King (Psalm 24:710)
These verses describe the persons who will have the right to enter into the Lords
presence. The two-fold question which introduces the section sets the tenor of the section of
the Psalm. Who will be allowed to ascend into the hill of the Lord? Or who may stand
in His holy place? (v.3). The response describes the believer who has a clean heart. He will
be the one who will be able to enter into the presence of the Lord. The one who has clean
hands and a pure heart, who has not lifted up his soul to vanity and has not sworn an
oath deceitfully, this person will receive a blessing from the Eternal Lord and
righteousness from the God of his salvation. This is the generation, Oh Jacob, of those
who are seeking after Him, who earnestly are seeking Your face. Selah (Psalm 24:36).
The final section of the Psalm gloriously describes the advent of the King as He enters
through the gates of Jerusalem. This thrilling section has stirred the hearts of millions who
have heard Handels arrangement of its words in Handels Messiah. Lift up your heads,
oh you gates, yes, you everlasting doors, be lifted up in order that the King of glory may
enter. Who is this King of glory? The Eternal Lord Who is strong and Who is a mighty
warrior, The Eternal Lord which is a mighty warrior in war. Lift up your heads, you
gates! Lift up the everlasting doors in order that the King of glory may come in. Who is
this King of glory? The Eternal Lord of Armies, He is the King of glory! Selah (Psalm
24:710).
One of the most difficult things for an individual Israelite to grasp, because of a
misunderstanding of the essence of monotheism, is the fact that Messiah is the Eternal Lord.
This misunderstanding grows out of failure to grasp the implications of the language found in
Deuteronomy 6:4, the great Shema. Hear, oh Israel, The Eternal Lord our God, the
Eternal Lord is one! The problem lies in the understanding of final word, one. There are
two words available in Hebrew for the number one. If the Divine Author had used the word
Yachid, the meaning would have been that attributed to the Shema by Gods chosen people.
It would have meant that there is a unity in the Eternal Lord which admits no diversity within
that unity. Had that word been used in Genesis 1:5, then it would have been impossible for
the text to have said: And it came to be evening and it came to be morning, day one

[with no division of the day into evening and morning]. But the Hebrew word used in this
verse is not Yachid. It is Echad, the very same word which is used in the Shema. To
designate a oneness which does not admit any diversity within it the word Yachid would have
been appropriate. That verb is used in statements which refer to ones only son (Genesis
22:2, Amos 8:10, Zechariah 12:10).
Zechariah describes the present return of Israel, yet not believing in the Messiah, in
Zechariah 12:19. He describes the continual attacks of the peoples round about, the Arab
nations, which have been taking place for decades as they have attacked the straits faced by
those who have returned from haggalut, their worldwide exile which they long had
experienced following the selling of the Messiah for 30 pieces of silver as enacted by the
prophet in Zechariah 11:13. Zechariah 12:18 describes the remarkable feats of Israels
generals in throwing back these invaders. Indeed, the defeats would be so remarkable that
even the generals would begin concluding in their hearts that God had been involved in the
remarkable, indeed, impossible deliverances from their Arab foes.
In Zechariah 12:9 it is revealed that even more severe pressures than that would be
required from the Eternal Lord before His chosen people would finally awaken to the identity
of their Messiah. This will involve an invasion of confederate nations including the goyiym
and the unbelievable, clearly supernatural deliverance of the nation from insurmountable
odds. It will be in that day that I will seek to destroy all of the goyiym [the Gentile
nations] that will come against Jerusalem. (Zechariah 12:9). I identify this latter invasion
with the invasion of Gog from the land of Magog, who is the Prince of Rosh, Meshech and
Tubal, as described in Ezekiel 38:139:8 and the time of that invasion as at the middle of
Jacobs seven years of birthpangs (Jeremiah 30 and Daniel 9:26). I believe that by his
participation in the destruction of this great Gentile army, the one who will become the world
ruler at the middle of the tribulation will be catapulted into his world dictatorship. Their
deliverance from that invasion and the awful abomination of their temple by that world ruler
play major roles in the awakening of the nation.
The consequence of this otherwise impossible deliverance of Israel, because of the direct
action of the Eternal Lord, is that many of those in the land who have personally experienced
and recognized their physical deliverance from this great Gentile invasion by the Eternal,
now begin to understand their error of centuries ago. And I will pour out upon the house of
David and upon the inhabitants of Jerusalem the Spirit of grace and supplications
[crying out for help]. Then they will consider Me Whom they pierced. Indeed, they will
mourn for Him in the way that one mourns for an only son, and they will grieve for Him
in the way that one grieves for a firstborn son (Zechariah 12:10).
The noun Yachid is used here in Zechariah 12:10 as the nation begins to mourn and
grieve for Gods one and only Son of John 1:18, the Messiah. The word would have been
inappropriate in the shema which, by the word choice of the Divine Author, allows for
Messiah, and indeed, His Holy Spirit, properly to be called the Eternal Lord in the Tenach,
the Old Testament. Isaiah was led by the Eternal Lord to write concerning the one (echad),
[one allowing more than one element] God Who exists as three persons. All of you [Israel],
come near to Me. All of you, hear this. I have not spoken in secret from the beginning.
From the time when it will be [i.e., from the time when the previously promised Babylonian
captivity would be upon Israel] there I will be. And now the Lord, the Eternal Lord has
sent Me and His Spirit. This what the Eternal Lord, your Redeemer, the Holy One of
Israel says: I am the Eternal Lord your God Who will be teaching you for your benefit,
Who will be leading you in the way where you should go (Isaiah 48:1619)

The redemption of Jacob is seen first of all to relate to their deliverance from the
Babylonian captivity. But Isaiah 49 goes on to show that the One Who was sent to be the
Redeemer would be born and prepared (Isaiah 49:12), would be commissioned by the Lord
to regather the nation of Israel (Isaiah 49:36), would be rejected by the nation (Isaiah 49:4
6, and then would be recommissioned to the greater work of becoming a light to the
Gentiles and salvation to the ends of the earth (Isaiah 49:6).
While many in the Church mistakenly have taught that, as a result of Israels rejection of
the Messiah, Israel now has no independent future as the people of God who are to be
regathered under the earthly rule of the Messiah. But Isaiah further is led to reveal the Eternal
Lords words to Israel which utterly deny this error. It is an error which has caused untold
grief and suffering for Gods chosen people and I myself am sick of heart and inexpressibly
saddened for all that has been done to Gods chosen people in the name of the Church. I
grieve and pray for that day which the Eternal Lord promised long ago to the suffering nation
through the prophet Isaiah. In an acceptable time I will answer You [the Messiah!] and
in a day of salvation I will help You [the Messiah] for I will snatch You away [the
deliverance of the Messiah from those who thought that He would never arise from His death
again (Psalm 41:59)] and I will give You [the Messiah] to be a covenant of the people [the
New Covenant of Jeremiah 31:3134] to raise up the land, to cause the desolate heritages
[of the land of Israel which would be in the hands of the Arab peoples] to be inherited
(Isaiah 49:89).
I pray for the day when the words of the Eternal Lord will be fulfilled which promise to
Israel the restoration and glory of Davids old capital, Mt. Zion. He who said: Yet will I set
My King upon My holy hill of Zion (Psalm 2:6) also said this: For Zions sake I will
not hold My peace, and for Jerusalems sake I will not rest, until her righteousness goes
forth as brightness, and her salvation like a lamp that burns. The Gentiles will see your
righteousness and all of the kings will see your glory. You will be called by a new name.
You will also be a crown of glory in the hand of the Eternal Lord, and a royal diadem in
the hand of your God. You no longer will be called Forsaken, nor will your land be
called Desolate any more; but you will be called Hephzibah and your land Beulah,
for the Eternal Lord will delight in you and your land will be married. For in the way
that a young man marries a virgin, even so your sons will marry you. And as a
bridegroom rejoices over the bride, even so your God will rejoice over you (Isaiah 62:1
5).
These words of the Lord which are found in Isaiah 49 also are words which utterly deny
the error of identifying the Servant of the Eternal Lord in Isaiah 42:117, 49:113, 60:10, and
52:1353:12 as if these passages spoke of Israel. Throughout them the nation is to be the
recipient of the deliverance which this Servant, Messiah, would bring. It would not merely be
a physical deliverance from their worldwide exile to which they will have been scattered
(Isaiah 49:926). It would include the redemptive work of the Lords Servant, the Messiah,
which would be the basis for that return to their ancient land. And that redemptive work
would result in the bruising of the physical figure of the Lords Servant, the Messiah which
ultimately would startle many nations (Isaiah 49:15). While so many in the Church have
placed all of the blame for the death of the Messiah upon His chosen people, the truth
strongly is presented in Isaiah 53:10 that it was the Eternal Lord Himself Who would bruise
the Messiah when making His soul a sin offering. Yet it will please the Eternal Lord to
crush Him [the Messiah]. He [the Eternal Lord] will put Him [the Messiah] to grief. When
You have made His soul a trespass offering, He will see His seed; He will prolong His
[Messiahs] days [by His resurrection] and the pleasure of the Eternal Lord will prosper
in His [the Messiahs] hand. He [the Eternal Lord will see the labor of His [Messiahs] soul
and He will be satisfied. Through their knowledge of My Righteous Servant, He will

cause many to become righteous. because He [the Messiah] will have borne their
iniquities Isaiah 53:1011).

B. The Kings Enthronement

Often Bible students have observed a trilogy of Psalms in this portion of the psaltry.
Many have recognized that Psalm 22 is a psalm of the cross, that Psalm 23 is a psalm which
describes the Lords present shepherding of His flock and that Psalm 24 describes His return
from glory to become the earthly King of glory. We must not overlook the fact that Psalm 21
also is a psalm of the glorious earthly King. Approximately half of the psalm is a description
of the fact that the King has been delivered from death and has been given His longing desire
for His life. Oh Eternal Lord, the King rejoices in Your strength. Yes, how greatly He is
exulting in Your salvation! You have given to Him the desire of His heart and You have
not withheld the desire of His lips. Selah. The reason is that You have met Him with the
choicest of blessings. You have placed a crown of fine gold on His head! He had asked
life from You and You gave it to Him, even length of days for ever and ever (Psalm
21:14),
This King, whose glory is great, is the One Who is God-blessed forever (vvs. 57).
The student of this Psalm should recognize the carbon copy of this statement in Psalm 45:2, a
Psalm which is identified as Messianic by its quotation in Hebrews 1 and by Pauls words in
Romans 9:5, Of whom [Israel] are the fathers and from whom, according to the flesh,
the Messiah came, Who is over all, God blessed unto the ages. Surely this King must be
recognized on the distant, eschatological scene to be the Messiah.
At this point in the psalm, the psalmist now turns to use a second person pronoun. He
addresses the King. The King is described as One Who will be arriving, victorious over His
enemies in fulfillment of the promise of Psalm 2:89. His hand will find and will be equal to
all His enemies. Your right hand will find out those that hate You. You will make them
as a fiery oven in the time of Your anger: the Eternal Lord will swallow them up in His
wrath and the fire will devour them. You will destroy their fruit from the earth and
their seed from among the children of men. The reason is that they intended evil against
You. They imagined a plot which they were not able to execute (Psalm 21:311). He is
the Lord! He will become exalted as He comes victorious over His enemies (Psalm 21:12
13).

C. The Kings Ministry

The loveliest Psalm of the kingdom is a Psalm which, in its most distant level of
relevance, is a prayer of the Messiah. In it the Kings Son prays concerning the kind of a
kingdom which he wishes to have. It seems best to hold that Solomon, the son of David, is
this kings son who actually wrote this psalm in the early days when He had been installed on
the throne by His father, David (1 Chronicles 29). Solomon expresses his heartfelt desire that
he might fulfill the Davidic promises concerning an eternal kingdom.
Solomon did not fulfill these promises even though it is apparent that both he and his
father thought it might be possible. Indeed David clearly interprets the promise of the Davidic
kingdom in a local fashion and tells the people of Israel in his latter days that Solomon is that
son who had been chosen by the Lord to rule in his place. And of all my sons, for the Lord
has given me many sons, he has chosen Solomon my son to sit upon the throne of the
kingdom of the Lord over Israel. And He said unto me: Solomon Your son, he will build
My house and My courts for I have chosen him to be my son and I will be his Father.
Moreover I will establish his kingdom forever if he be constant to do My
commandments and my judgments, as at this day (1 Chronicles 20:57).
This bonafide offer was indeed made to David concerning his son, although he certainly
read into the words the idea that the promise would be fulfilled in Solomons reign and even

though God actually was expressing His own knowledge of His eternal plan and would fulfill
the promise to David in Davids greater Son, the Messiah. Because there is such a close
parallel between the desire of Solomon and the desire of Davids greater Son, Yeshua,
Solomons expression of desire concerning his kingdom readily becomes the expression of
the One who actually would fulfill the promises in the distant future.
Only a few of the translations of Psalm 72 capture the true mood of the psalm. It is a
psalm which begins with a prayer request. There are at least 14 hints in the psalm which
indicate that the psalm should be translated to acknowledge that the entirety of the psalm is a
series of requests. For example, verse 2 should be translated, May He judge Your people
with righteousness and Your poor ones with judgment. In the psalm, the ultimate
fulfillment in the Messiah enables us to see the Messiah first of all as a King of righteousness
(vvs. 17). The introductory request keynotes this aspect. It is a request that the King, Who is
also a kings son, might be given the ability to rule with equity and with righteousness over
the poor as well as the rich. He desires that the effects of His ministry will produce a people
that will reverence the Lord forever (v. 5) The king is also seen as a king of kings in verses 2
11. He requests that His dominion might extend from sea to sea and from the river unto the
ends of the earth, including those of the wilderness as well as those of the coast lands (vvs. 8
10). Indeed, the request extends itself to ask that every king and every nation might come to
be subject to Him (v. 11). Solomons prayer also reveals the ultimate rule of the Messiah as a
rule in which He serves as the King of mercy (vvs. 1214). There is a strong emphasis upon
His concern for the needy, the poor and the helpless in this passage. There is a desire that He
might redeem the soul of the helpless from all hardships (v. 14). In the concluding portion of
the Psalm, the Messiah is portrayed in this prayer as One whose rule will display Him as the
King of blessing (vvs. 1517).
This next section of Psalm 72 begins with a unique statement which may well be a
reference to The Messiahs resurrection from the dead. In order to recognize the string of
mild command/requests found in the Hebrew text, verse 15 should be translated: And may
He continue to live and may one give to Him from the gold of Sheba. Yea, let prayer be
made with reference to Him continually. All the day let one bless Him (Psalm 72:15).
The people of this blessed King are described as multiplying like the handful of grain which
is sown in the land (v. 16). As a result, His name will come to endure forever. This again is
phrased as a prayer request. (Psalm 72:17). So it will be in that blessed day when the
Messiah comes to rule. All of that for which both Solomon and The Messiah, the greater son
of David, prayed will come to pass in the reign of the Messiah.

D. The Kings Future Ministry

There will not be a chapter concerning the distant future ministry of the Messiah as
revealed in the book of Psalms. There simply is not that much material available.
Nevertheless, one particular portion is outstanding in its contribution concerning Messiahs
distant work. That portion is in a context where the Father is speaking to Yeshua concerning
His coming death. Psalm 102 clearly portrays the agony of the human nature in the days
when the Messiahs earthly ministry as King was being set aside. Already we have observed
that Psalm 102 clearly teaches that the Father recommissioned the Son to be the Savior. In the
section of the psalm where the Father consoled the human concerning His unfinished Work
(vvs. 2528), the Father says to Him, Of old You have laid the foundation of the earth
and the heavens are the work of Your hands (Psalm 102:25). We have recognized this
verse at an earlier time as a statement concerning the work of Messiah the Creator in the
beginning. We have not noted the fact that the next verse speaks of His Creatorship in the
distant future. They shall perish, but You will endure: yea, all of them will wax old like a
garment; as a clothing you will change them, and they shall be changed. But You are the

same, and Your years will have no end (Psalm 102:2627). These words clearly give
testimony to the fact that the Messiah, after His ministry on the cross, would be raised from
the dead. In the future ministry of the Messiah He would be responsible for the changing of
the heavens and the earth. This clearly points to Messiahs ministry in the future which is
discussed in Revelation 20. It will be He Who will speak the words which will change heaven
and earth into the new heavens and earth in that distant future date.
Now we begin a more careful examination of the nature of the kingdom.

III. Messiahs Kingdom Examined

We have observed that in the sermon on the Mount there is an emphasis upon the
responsibility of the individual in the kingdom. This may be found in the psalms also.

A. Its Standards
There are two basic standards set forth in the book of Psalms for those who will live in
the kingdom. There is first of all a clear requirement that the individual who would have a
part in the kingdom must first have faith in Yeshua HaMeshiach. While this standard is found
in several places, it is most concisely expressed in Psalm 2:1012. We have observed that this
is a Psalm which speaks of the rejection, crucifixion, resurrection and future ministry of the
Messiah. The promise that He would reign as King dominates verses 69. The instruction to
those who would have a part in the kingdom concludes the Psalm (vvs. 1012). There is first
of all instruction to the kings and judges concerning their manner of service. Serve the
Lord with fear, and rejoice with trembling (v. 11). Although there are some problems in
the original text at this point, it appears that verse 12 gives instruction to those of the
kingdom concerning their attitude toward the Son. That attitude which will give them the
blessing of His presence is expressly stated in the conclusion of verse 12. Blessed are all
they who put their trust in Him The blessedness of the believer in the millennium finds its
most concise statement at this point.
Another standard which is commonly found in the book of Psalms is the requirement for
purity of life in the kingdom believer. For this truth we will examine Psalm 15 and a
statement that is found in Psalm 24. Psalm 15 might well be called the little Sermon on the
Mount. It is a Psalm which sets forth the standards for fellowship with God in the kingdom
age. The psalm begins with an inquiry concerning fellowship (v. 1). The question is raised in
two different ways. This is not redundancy, but rather it is done deliberately because the
psalmist has two different groups in mind and actually asks two different questions. In the
original text it is clear that the first question is to this effect: Lord, who can begin to reside
as a newcomer in your temporary dwelling place? In strong and clear contrast to that idea
is the statement of the second question. Who can continue to dwell as a resident upon
Your holy mountain? The choice of words by David in these phrases clearly indicates to
me that David is contrasting the newcomer in faith and the one who has long been a believer.
It is very interesting to observe that, in the answer which is given, there is no discrimination
between the two. The newcomer who would have fellowship with God is required to live on
the same plane as the one who has settled down and begun to dwell permanently in close
proximity to the Lord. The standards for fellowship in the millenium are set forth in Psalm
15:25a. These standards may be subdivided into four categories. The Lords answer to
David tells him first of all that there are certain spiritual characteristics which must be met if
a man would have fellowship with God (v. 2). He must have complete integrity. He must be a
man who walks in righteousness. He must be a man who is truthful, not only upon his lips but
also even in his heart.
The second area of consideration for the man who would have fellowship with God is
found in verse 1. Here we discover that there are certain social characteristics of the man
who may enter into Gods presence and have fellowship with God. He is not to be a

busybody, spying about in order to run to tell others in slander of other believers. He is not to
be an injurer who causes distress and misery for others. He is not to be a spiteful man who
takes up sharp things upon his tongue and uses them as barbs against his neighbor.
The third area of consideration in Psalm 15 is in the area of moral standards (v. 4ab). In
this section of His answer, God clearly shows a concern for our relationship to the ungodly.
He indicates that the kingdom believer must not honor the man who despises and rejects God.
On the other hand he must be ready and willing to honor those who actually do fear the Lord.
This is an area of believer separation which is being set forth at this point. It is obvious that
one can fail in not being separated enough in his conduct. It is also obvious that one can be
too separated and fail to honor those believers who really do reverence the Lord. In this day
and age, undoubtedly many believers are failing the Lord at this point. Since it is so clear that
God is exceedingly concerned about how believers would act, I feel that there are lessons that
we may learn for today in these words of counsel for kingdom believers.
The final area of responsibility in Psalm 15 for the man who would enter into fellowship
with God is in the area of his finances (4c5a). The kingdom believer who would fellowship
with God must not be a shifty man who makes a business promise and then breaks it when he
finds that it will be to his own hurt. He must not be the kind of a man who takes advantage of
his poorer brother. He must not be the kind of a man who can be bought by anothers moneys
to the hurt of other believers. How startlingly clear are the standards for conduct of the
believer who would have fellowship with God either in this life or in His kingdom on His
holy hill. Undoubtedly all of these principles which are enumerated here are meaningful for
us today as well. The promise is that he that does these things will never come to slip
(5b).
Psalm 24 has language that is exceedingly similar. Who may ascend into the hill of the
Lord? Or who may stand in His holy place? He who has clean hands and a pure heart,
who has not lifted up his soul unto vanity or sworn deceitfully. He will receive the
blessing from the Lord and righteousness from the God of his salvation. This is the
generation of them that seek him, of them that seek your face, oh Jacob (Psalm 24:36).

B. The Peoples of the Messianic Kingdom

The peoples who will populate the future kingdom are clearly enumerated in the book of
Psalms just as they are in the rest of the Scriptures. First of all, living survivors of Israel who
have passed through the tribulation will be there. Psalm 68 is a psalm which speaks of that
blessed day when God will arise and scatter His enemies and bring Israel back and settle her
completely within the land. Psalm 68:2728 describes the presence of Israelites from both the
northern and the southern kingdoms who will be in the land. There will be Benjamin, the
youngest, ruling, the princes of Judah their counsel, the princes of Zebulun and the
princes of Naphthali. Your God has commanded your strength. Strengthen, oh God,
that which You have worked out in us.
It appears certain that Psalm 45:1617 is addressed to Israel in the land and that it
describes Israels future in the kingdom. The second masculine singular pronouns which are
found in the Hebrew text indicate that the psalm is no longer addressed to the Bride. The text
of verses 1617 clearly do not fit the Lord Yeshua, so they must be addressed to the nation to
whom the revelation of the Psalm is being made. Instead of your fathers, shall be your
children whom you may make princes in all the earth. I will make your name to be
remembered in all your generations: therefore your people will praise you forever and
ever (Psalm 45:1617).
Similarly, God the Father tells the God-Man of His people as He is preparing Him for the
cross The children of Your servants will continue and their seed will be established
before You (Psalm 102:28). The reference is to the servants of the Messiah, the people of

His kingdom. Already in the psalm these have been referred to in verses 1315. You
[Messiah] will arise [surely a reference to the resurrection from the dead of the Messiah] and
You will have mercy upon Zion, for the time to be gracious unto her, yes, the appointed
time is come. For Your servants will take pleasure in her stones and earnestly will long
for the dust of it. Yes, the Gentiles will fear the name of the Eternal Lord, and all the
kings of the earth will fear Your [Messiahs] glory. When the Eternal Lord will build up
Zion, He will appear in His glory (Psalm 102:1316). This is a very powerful statement of
the fact that the servants of the Eternal Lord, particularly the nation of Israel, would be
restored to the land of Israel.
Two psalms which we may take as examples of Israels joy when that nation will be
restored are Psalm 111 and Psalm 126. Psalm 111, when the time context of its verbs is
appreciated, describes a day when the Eternal Lord has remembered His covenant and has
sent redemption, displaying His mighty works in His majesty. I give a full translation of the
Psalm because the time when this Psalm will have its greatest meaning for Israel, in the
earthly kingdom, is lost when the time element of the verbs is not carefully translated.
All of you, praise the Eternal Lord! I will give thanks with all of my heart in the
council of the upright ones and among the congregation. The works of the Eternal Lord
are great, being sought out by all of those who are delighting in them. His work is glory
and majesty, and His righteousness will endure forever. He has made a memorial for His
wonderful works. The Eternal Lord is gracious and full of compassion. He has given
food to those who fear Him. He always is mindful of His covenant. In this way He has
announced to His people to give to them the inheritance of the nations. The works of His
hands are [in] truth and justice. All of His precepts have been established. They are
unshakable for ever and ever, being accomplished in truth and in uprightness. He has
sent redemption to His people; He has commanded His covenant forever! His name is
holy and awesome! The beginning of wisdom is the reverential fear of the Eternal Lord.
To all of those who are keeping [the elements of His covenant] there is good
understanding. His praise will be standing forever! (Psalm 111:110).
Psalm 113 exhibits a call being extended to these servants of the Lord to praise the Lord
whose name is glorious from the east to the west and throughout all the nations. The psalm
rejoices that the Eternal Lord has made Israel, the barren woman, to keep houses and to
become a joyful mother of children. In that, it remarkably parallels Isaiah 54. Surely the
Psalm describes that future day anticipated by the Lords words through Isaiah after the
death, burial and resurrection of the Messiah in Isaiah 53. Isaiahs words address the nation of
Israel from whom the Messiah had temporarily turned away because of their refusal to be
regathered (Isaiah 49:16) and because of their iniquities and transgressions. Isaiah echoes
Gods words to the harlot nation in Hosea. Thus says the Eternal Lord: Where is the bill
of your mothers divorcement with which I have put her away? Or who from My
creditors is it to whom I have sold you? Look. You sold yourselves for your iniquities,
and your mother was put away for your transgressions (Isaiah 50:1).
After the redemptive work of the Messiah has been completed, as described in Isaiah 53,
in chapter 54, Isaiah is led to make the announcement that Israel, the wife of the Eternal Lord,
now can be restored. It is a restoration which only could be based upon that redemptive work,
for the chapter announces, This [restoration which is being offered to the nation] is the
heritage of the servants of the Eternal Lord, and their righteousness is from Me, says
the Eternal Lord (Isaiah 54:17b). The announcement of the provision of His own
righteousness by the Eternal Lord is explained by the Apostle Paul. But now, apart from
the Law, righteousness from God has been revealed, having been witnessed to by the
Law and the Prophets, even righteousness from God through faith in Yeshua
HaMeshiach, to all [whether Jew or Gentile] and on all who believe. For there is no

difference, for all sinned [an aorist, point of action verb referring to the event described in
Romans 5:12 when all sinned in Adam] and fall short of the glory of God (Romans 3:21
23).
Thus Isaiah announces, Sing, Oh barren wife, you who have not borne child! Break
forth into singing and cry aloud, you who have not labored with child! For the children
of the desolate wife will be more than the children of the married woman says the
Eternal Lord. Enlarge the place of your tent and let them stretch out the curtains of
your dwelling places. Do not hold back. Lengthen your [tent] cords and strengthen your
[tent] stakes. The reason is that you will spread forth on the right hand and on the left
hand, and your offspring will possess the Gentiles and will cause the desolate cities to be
inhabited (Isaiah 54:13).
Isaiah 55 makes it very clear that this was an offer, an offer which included the
reestablishment of the Davidic kingdom under the Messiah, which would only be fulfilled
when the nation received the free gift of His righteousness. While it is very clear from Isaiah
56:9 and following that the nation once again would reject the offer of their King Who had
made provision of His own righteousness available through His substitutionary death, it also
is clear from Psalm 113 that the day finally would come when He has caused the barren
woman to dwell in her home, happy with her children. All of you, praise the Eternal
Lord! (Psalm 113:9). While the Psalm grows out of the joy of the united nation under the
Eternal Lord long ago, it by compenetration is full of the joy of the nation of Israel in that
future day when they will have been restored to their land and to their Lord.
All of you praise the Eternal Lord! Praise the name of the Eternal Lord! Blessed is
the name of the Eternal Lord from this time forth and forevermore! From the rising of
the sun to its going down, the name of the Eternal Lord will be praised. The Eternal
Lord is high over all of the Gentiles. His glory is above the heavens. Who is like the
Eternal Lord our God Who dwells on high, Who is exalted to dwell, Who continually is
looking down low to see in the heavens and on the earth, Who has raised up the poor
out of the dust and has lifted up the needy one from the dunghill in order that He may
cause him to be seated with princes, even with the princes of the people, Who has caused
the barren woman to dwell in her home, happy with her children? All of you, praise the
Eternal Lord! (Psalm 113:19).
Is it possible by theological propositions to escape the fact that the barren wife, here
reestablished, is the nation of Israel? The prophet Isaiah has explicitly used this language
Sing, oh barren wife, You who did not bear a child! Break forth into singing, and cry
aloud, You who did not travail with child: for the children of the desolate one will be
more than the children of the married wife, says the Eternal Lord (Isaiah 54:1).
The barren wife is clearly established to be the nation of Israel in this chapter. For your
Maker is your Husband, the Eternal Lord of Armies is His name, and [He is] Your
redeemer, the Holy One of Israel. He will be called the God of the whole earth. For the
Eternal Lord has called you as a woman forsaken and grieved in spirit and a wife of
youth when you were refused, says your God(Isaiah 54:56,).
Similarly, Psalm 126 seems to echo the exultant joyful cries of Israel in their final
restoration to the land of Israel. When the Lord turned again the captivity of Zion, we
were like those who were dreaming (Psalm 126:1). This return from haggalut, Israels
world-wide exile at the end of the tribulation period, will be a return which brings them in
streams from the south, (v. 4) as the Lord does great things for them (v. 3).
For the believer who would like to know what it will be like in Israel in that future day
when that nation is regathered, the beautiful poetry of Psalm 133 clearly paints the picture.
The scene in that blessed day when all of the brethren of the nation of Israel will be dwelling
together once again will be so good and so pleasant that it will be likened unto the precious

anointing oil which was poured cascading over the head of the high priest, dripping down to
the bottom of his garments (Psalm 133:12). How different will Israels time in the land be
than it is for her in present exile among the nations!
A second group of people who will be present in the kingdom age will be those Gentiles
who have survived the tribulation. We saw them mentioned in Psalm 102:15. So the
Gentiles will begin to fear the name of the Lord and all the kings of the earth will fear
your glory. When the Lord will build up Zion, He shall appear in His glory (Psalm
102:15). It also is mentioned in verse 22 of the psalm. This is a passage which speaks of the
future gathering of the nations together after the cross in the assembling of the peoples
and kingdoms to serve the Lord.
It appears that Psalm 66 in its ultimate level of relevance is a Psalm addressed by Israel to
the Gentiles. The psalm calls upon the inhabitants of all the lands to join in praise of God for
the way that He has turned the sea into dry land (v. 6). They call upon the Gentiles to
join Gods people in blessing the Eternal Lord for their own deliverance (Psalm 66:820).
Psalm 68, one of the exceedingly important kingdom Psalms, clearly confirms the fact
that the Gentiles will be present with the Jews in the kingdom. Because of your temple at
Jerusalem kings will bring presents unto you (Psalm 68:29). Noblemen will come out
of Egypt; Ethiopia will hurry to stretch out her hands unto God. Sing unto God. You
nations of the earth, oh sing praises unto the Lord, Selah (Psalm 68:3132). The
Gentiles will join living Israel who will have survived the tribulation to enter into the
kingdom reign of the Messiah on earth.
A third group which will be present in the kingdom age will be the church. Already we
have observed that Psalm 45 makes direct reference to the fact that the God-King Messiah
would present His Bride before Israel at His coming. Psalm 45:18 is clearly material which
describes the coming of the God-man in victory over His enemies. Psalm 45:915 describes
the Bride who will be present with the King. This makes it absolutely clear that the coming
described in Psalm 45:17 is not the first coming of the Messiah. While He did come as the
God-Man in His first coming, the Messiah did not deal with His enemies in wrath at that
time. This coming in wrath is precisely the way the text of Psalm 45:18 describes His
glorious arrival. Neither did the King bring His Bride with Him in His first coming. Verses 9
15 clearly describe the presence of the Bride. This is the church which had not yet been
formed at Messiahs first coming, before His rejection and death. It must therefore be
concluded that this is a psalm which anticipated the fact of the cross. By means of the cross,
the establishment of the earthly Davidic kingdom became possible.
Because the Gentiles and the people of Israel revolted against the Yeshua HaMeshiach
and crucified Him, the wrath that is described in Psalm 45:17 will have its reality at a yet
future day. Because He was rejected by His own; despised by the Gentiles, and refused as
King by Israel, He will return again in this fierce war described so briefly in the early part of
Psalm 45 to gain the throne which was given to Him by the Father (vvs. 63). This righteous
war (vvs. 15) is the means of the ultimate establishment of the God-Man upon the throne of
Israel. He will be accompanied there by His consort, the Bride who is the Church. That will
consist of those Jews and Gentiles who have heard the appeal of the Messiah in His rejection
and have accepted the finished work of redemption which He provided on the cross. That
church consists of all who truly have been called out and saved during this extended period
while The Messiah has waited at the right hand of the Father for His kingdom, according to
Psalm 110:13. Now it is true that the Psalm has had some relevance to the first coming of
the Messiah and that the author of Hebrews rightly quotes verses 67 in that connection. But
it is also true that the Psalm has its most important relevance to the second coming. So often
the Church sings a hymn which describes the Savior coming out of the ivory palaces into the
world of shame with His garments smelling of aloes and cassia. For the idea the hymn writer

drew upon Psalm 45:9 which says: Myrrh and aloes and cassia [perfume] all of Your
garments. From palaces of ivory stringed instruments have made You glad. The hymn
wrongly is applying this rather obscure verse only to Messiahs the first coming. Surely this is
appropriate but it is inadequate. More technically, this coming which is found in the psalm
describes Messiahs coming to receive His throne and His bride.
The presence of the Church in the future kingdom is dramatically portrayed in the latter
part of Psalm 45. When the expositor of the Hebrew text arrives at verse 10 in the Psalm, he
suddenly becomes aware of a change of personal pronouns in the Hebrew text. In the verses
210, the second masculine singular has been used in addressing the Messiah. In verses 10
15, the second feminine singular is used in addressing the Bride. The bride is seen prepared
for her presentation to her Lord. She is dressed in beautiful clothing for her presentation. We
should not be surprised at such imagery in the Scriptures. It is exceedingly common for the
Word of God to use such imagery. He is called the Vine, we are the branches (John 15). He is
the Good Shepherd. In Ezekiel 34 the nation of Israel, having wandered away from the Lord,
are the sheep. In John 10, Yeshua uses the metaphor again. He is the chief cornerstone; we are
the living stones. He is the head of the Church; we are the body. He is the Bridegroom; we of
the Church are the Bride. This use of metaphors is common throughout the Tenach, the Old
Testament. This is the use of metaphorical language to describe the beauty of the intimate
spiritual relationship which the Lord has with His beloved people. We must not take the
image farther than the spirit of God intended for it to be understood.
The Israelite is seen in this text also. According to the imagery of Matthew 25:110, there
will be virgins who will attend the Bride and the Bridegroom when they arrive in Israel for
the marriage feast. The virgins, who undoubtedly are Jewish attendants, are mentioned here
in verse 14 as the companions of the Bride. She [the Bride] will be led to the King in
richly woven robes. The virgins who are her companions following her will be brought
to you [fem.]. The Gentiles who will be present are also mentioned by means of the
daughter of Tyre (v. 12). As we have already observed, there certainly will be Gentiles present
in the kingdom. These will bring rich presents to the King and, as this passage teaches, to the
Bride also. The bringing of presents by the Gentiles to the Messiah when the Messianic
Kingdom is established is taught clearly in Isaiah 60. These Gentiles will come from all over
the world with their gifts which they will bring to Israels Messiah. As a result, the wealth of
the nations will flow into the temple of the kingdom (Haggai 2:9). The expression, The
daughter of Tyre is apparently explained in the following clause in Psalm 45:12. The
clause, the rich ones among the peoples, which follows it seems to heighten the
expression. We should understand the term the daughter of Tyre simply as a
personification for the inhabitants of the city. This type of an expression is frequently used for
the daughters of Jerusalem. The term the daughter of Tyre is possibly intended to include
far more than Tyrennians. It may include the wealthy from all nations everywhere. All will
want to be present when the Messiah returns. This is elaborately stated in Zechariah. This is
what the Eternal Lord of Armies says: Yet many peoples will come, the inhabitants of
many cities. The inhabitants of one city will approach another and will say: Let us be
going, hastening to pray before the Eternal Lord and earnestly to seek the Eternal Lord
of Hosts. I myself also will go. This is what the Eternal Lord of Armies says: In those
days this is what will happen. Ten men out of all of the languages of the Gentiles will
take hold, will even take hold of the skirt of the man who is a Jew, saying: Let us go
with you, because we have heard that God is with you (Zechariah 8:2023).
One other reference to the church and to her presence in the kingdom has been observed
in Psalm 102:2023. Among those for whom the Messiah died were those who yet are
appointed to death (v.20). This, I believe, is the New Testament people to whom the psalm
ultimately is addressed. Because the New Testament teaches that many things which the

prophets spoke were a mystery and were incomprehensible in their ultimate relevance to
those uttering them, I hold that this is an allusion to those who receive the Messiah in this
distinctively Gentile age. The Apostle Peter speaks directly of this fact that the Old Testament
prophecies were not always fully comprehensible to their generation. Of this salvation the
prophets have inquired and they have searched diligently, who prophesied of the grace
that would come to you [New Testament believers], searching what or what manner of
time the Spirit of the Messiah who was in them was indicating when He previously
testified of the sufferings of the Messiah and of the glories which would follow. To them
[the prophets] it was revealed that they were ministering to us the things which now have
been reported to you by the Holy Spirit send down from heaven, which things the angels
desire to look into (1 Peter 1:1012).
The writer of Psalm 102 speaks of those to whom the words of his Psalm would blossom
with meaning after the events prophesied. This is written for the generation to come in
order that the people who are yet to be created may praise the Eternal Lord (Psalm
102:18). This people who yet would be created at a time future to the Messiahs sufferings as
described in the Psalm clearly are identified in the New Testament as the Church. The Apostle
Paul says: For by grace you have been saved through faith, and that not of yourselves.
That is the gift of God, not of works, lest anyone should boast, for we are His
workmanship, created in Yeshua HaMeshiach for good works, which God has prepared
beforehand that we should walk in them (Ephesians 2:810). Yes, these who accept the
Messiah in this Church age will be present with the Messiah in His kingdom.

C. The Capital of the Messianic Kingdom

The capital of the great Messianic kingdom is expressly stated many times in the book of
Psalms to be old Jerusalem. That Zion in these Psalms has reference to the physical location
on the ridge of Israel is dramatically presented in the statement of Psalms 102. As the Father
is consoling the God-Man and is preparing His human nature for His death, the Son is
counseled concerning the day when His servants will take pleasure in her [Zions]
stones and earnestly will long for the dust thereof (v.14). It is the truth so clearly taught
by Zechariah. This is what the Eternal Lord of Hosts says: I am zealous for Zion
with a great zeal. I am zealous for her with great fervor . I will return to Zion and will
dwell in the midst of Jerusalem. Jerusalem will be called the city of truth, the Mountain
of the Eternal Lord of Hosts, the Holy Mountain. Old men and old women will once
again sit in the streets of Jerusalem, each one having his staff in his hand because of
great age. The streets of the city will be full of boys and girls playing in its streets . If
it is marvelous in the eyes of the remnant of this people in these days, will it also be
marvelous in My eyes? . See, I will save My people from the land of the east and from
the land of the west. I will bring them back and they will dwell in the midst of
Jerusalem. They will be My people and I will be their God in truth and in
righteousness (Zechariah 8:18).
It is nonsense to spiritualize the stones and dust of Zion, to try to explain the old men and
old women with their canes and the children playing in the streets and attempt to make these
words only as referring to heaven as the followers of Augustine do. This event clearly has
reference to that future day when God will have mercy upon the old, historical city of Zion
(Psalm 102:17) . Zechariahs prophecy will be fulfilled when the heathen will fear the
name of the Lord and all the kings of the earth will fear your glory! (Psalm 102:15). Its
fulfillment requires the day when the Lord will build up Zion (Psalm 102:16). This event
requires Messiahs personal presence as the Psalm clearly states. He shall appear in His
glory (Psalm 102:16). Such a statement is turned into pure nonsense when one attempts to
make Zion refer to heaven for the Messiah has been there now for almost 2,000 years.

Messiah, the victorious King, is clearly presented by Psalm 47 as the King who will be
King over all the earth, subduing the Gentiles under the feet of Israel and choosing Israels
inheritance for her (Ps. 47:14). The Book of Revelation, written by the Apostle John,
similarly describes Messiah as King of Kings and the Lord of Lords (Rev. 19:16). At this
glorious time when God is the King of all the earth (Psalm 47:7) and He is reigning
over the heathen, God will sit upon the throne of His holiness, (Psalm 47:78), the princes of
Israel will be gathered together in His presence (v.9). The place of His residence will be in
the midst of her! (Psalm 46:5).
Psalm 48 delightfully portrays this presence of the Messiah in the city of the great King.
That city is Zion, and the reference is to old Jerusalem, Beautiful in elevation, the joy of
the whole earth, is Mount Zion on the sides of the north, the city of the great King. God
is in her palaces. He is known as her refuge (Psalm 48:23). Walk about Zion and go
all about her. Count her towers. Mark well her bulwarks. Go through her palaces in
order that you may tell it to the generation that follows. For this God, our God, is
forever and ever: He will guide us even unto death (Psalm 48:1214).

D. The Extent of the Messianic Kingdom

Repeatedly we have seen the truth that Messiah will be the King of the whole earth. He
will rule from sea to sea, from the rising of the sun to the setting of the sun. All of the
Gentiles will bow before Him. Israel will serve Him in the land forever. This is precisely that
which has been promised throughout the Old Testament Scriptures.

IV. His Worship Expressed

A. In the Sanctuary of the Kingdom
One of the amazing revelations of the Old Testament is the truth that there will be a
symbolic sacrificial service maintained by Israel during the future reign of the Messiah on
earth. This is strongly emphasized in Ezekiel 4346. It is confirmed in Psalm 134 and in
Psalm 135. It is exceedingly important that the believer recognize the sacrificial system of the
kingdom will only be memorial. It will parallel very closely both the Old Testament sacrifice
and the Lords supper in this regard. Hebrews 10:13 emphatically states that Old Testament
sacrifices did not take away sins or make the believer perfect. Rather they were a means of
remembrance of sins every year. The Lords supper which regularly is observed by the
Church likewise is a memorial of the great sacrifice which Yeshua HaMeshiach provided in
His redemptive work. In itself the Lords supper does not minister grace. It is a reminder to
the believer of sins committed against the Lord or against His body, the Church, in order that
they may be confessed before partaking of the supper. In the same fashion the Old Testament
sacrifice will be ministered once again in the future kingdom. Psalm 134 speaks of the
presence of the servants of the Lord in the house of the Lord by day and by night. Psalm 135
likewise confirms the fact that the servants of the Lord will minister in the courts of the house
of God (Psalm 135:12).

B. Exultation in His Majesty

It is difficult for the New Testament believer to understand the nature of the worship of
the kingdom age. Perhaps Psalm 145 describes it as concisely as any other passage in the
Scriptures. It describes the way of the believer as he exalts the Lord for His greatness, for His
majesty and for His wondrous works. Great is the Eternal Lord and He is greatly to be
praised and His greatness is unsearchable. One generation will praise Your works to
another and will declare Your mighty acts. I will meditate on the glorious splendor of
Your majesty and on Your wondrous works (Psalm 145:35).

The Psalm tells how men will speak of Gods great acts and of His marvelous
righteousness (vvs. 67). It also indicates that there will be an emphasis upon the grace and
compassion of the Lord toward all men. The Eternal Lord is gracious and full of
compassion, slow to anger and great in mercy (v. 8). This emphasis upon His grace
indicates that His people will have appropriated the free gift of salvation which has been
made available to them through their Messiah. So many Gentile followers of the Messiah
focus only upon Pauls great statement concerning the Messiahs death for the Church. He
says: Husbands, love your wives in the same way that the Messiah also loved the
Church and gave Himself for her (Ephesians 5:25). But the truth is that the Lord loved
Israel and gave Himself for it also. Awake, awake Oh Zion! Put on your beautiful
garments, Oh Jerusalem! Loose yourself from the bonds of your neck, Oh captive
daughter of Zion! You have sold yourselves for nothing but it will not be with money
that you will be redeemed (Isaiah 52:3). That redemption price was paid by the
Redeemer of Israel, the Holy One, the One Whom man despises, Him Whom the
nation abhors (Isaiah 49:7).
At the same time Psalm 145 tells us that there will be a continual testimony coming from
all of the works of the Eternal Lord and from His saints who will exalt the glory of His
kingdom (vvs. 1112). It is a kingdom which will be an everlasting kingdom, and Your
dominion will endure throughout all generations (v. 13). This worship of the kingdom
age will be a worship which is addressed to the exultation of the personal majesty of the Lord
as He rules over all His people (Psalm 145:1421).

C. Praise for Messiahs Person

There will be an exceedingly strong emphasis in the worship of the kingdom age upon the
person of our God. In our own worship, we tend to emphasize His work on our behalf, and
unconsciously we neglect the adoration of His person and fail to occupy ourselves with this
adoration of which He is worthy.
During the kingdom age it appears quite evident that there will be worship on every hand
by every thing which He has created. We have seen the key testimony of this fact in Psalm
145:10. This will include worship by the angels. Psalm 29 is a Psalm which calls upon the
angels to give this worship unto Him. Give unto the Lord, oh you sons of God; give unto
the Lord glory and strength. Give unto the Lord the glory due His name; worship the
Lord in the beauty of holiness (Psalm 29:12). The use of the term sons of God,
somewhat obscured in the English translation of verse 1, is undoubtedly a reference to the
angels. This is indicated in several Old Testament texts.
Praise of Messiah by Israel can be seen in many of the Psalms. Psalm 111 will be singled
out as a concise example of this praise which will come to Him in His kingdom reign. The
psalm is the exultant praise of One who has observed the Lords wonderful grace, who has
seen the Lord act in mindfulness of this covenant (Psalm 111:15). It is the words of those
who have seen God demonstrate to His people the power of His words in giving to them the
heritage of the heathen (v. 6). It is the words of those who have observed God sending
redemption unto His people. He has commanded His covenant forever. Holy and
reverent is His name (Psalm 111:9).
The Gentiles also will enter into the worship of the Person of the King in that future day.
Psalm 117 extends a call to the Gentiles for this praise. Oh praise the Lord, all you
nations: laud him, all of you people (v. 1). The close relationship with the following Psalm
strongly suggests that the Gentiles are to enter into the praise of the One who is become
the headstone of the corner (Psalm 118:22). This is the exalted Lord, the Messiah.
No limitation is placed upon the boundaries of the praise of the Lord in that future day.
Psalm 148 clearly breaks all bounds of limitations. It demands every created thing and person

from the heavens, from the earth and from the seas to join together in exultant praise of His
person. The heavens and the heights, the angels, the sun and moon, the stars of light, the
heavens of the heavens and the waters which were elevated above the atmosphere, all are
called upon to praise the Lord (vvs. 15). Upon earth all are called upon to join in His
adoration. This praise comes to Him from the dragons. I conclude that these are the dinosaurs
who were a part of His creation. They are associated with the deeps because they were marine
reptiles (v.7). All atmospheric conditions, all geographical features, all biological life, all
mankind from the highest to the lowest is to join together in this paean or praise. It will be the
praise that is due to Him in His kingdom. Let them Praise the name of the Lord: for His
name alone is excellent. His glory is above the earth and Heaven. He also exalts the
heart of His peoples, the praise of all his saints, even the heart of His people, the praise
of all His saints, even of the children of Israel; a people near unto Him. Praise the
Eternal Lord (Psalm 148:1314).
It is obvious that this praise centers in the work which He has done on behalf of this
people. Praise the Eternal Lord (v. 14d). In similar fashion, the concluding Psalm of the
psaltry calls upon everything to praise Him for what He is and for what He has done (vvs. 1
2) . It is praise which will require the use of all musical instruments (vvs. 35). It is praise
which will be lifted up by everything that has breath (v. 6) . The book of Psalms closes with
this call to all creation to praise the Lord, the Creator, the Redeemer for His mighty works.
Let everything that has breath praise the Eternal Lord. Praise the Eternal Lord!
(Psalm 150:6).

Chapter Thirteen Study Questions

1. Name a Psalm that has much in common with the sermon on the Mount.
2. According to Psalm 102:1922, why would it be impossible for the kingdom to come
before the cross?
3. How does Psalm 21 show that the cross would indeed precede the kingdom?
4. Summarize the perfect kingdom and its king as seen in Psalm 72.
5. After the earthly ministry of the kingdom) what great future work yet lies before the
Messiah (Psalm 102:2528)?
6. What kind of a rule will Messiah have on earth (Psalm 15)?
7. Who will rule here on earth with Messiah? (Psalm 45:1015).
8. Describe the way the church is portrayed in Psalm 45:1015.
9. What other people also will be present in the Kingdom?

Lift Up Your Voices!

Bernard E. Northrup Th.D. Melody from Ninth Symphony
Ludwig von Beethoven 17701827
Lift up your voices, all creation; from the heavens praise His name!
Praise Him, all you angels, praise Him. Praise Him all you heavenly hosts!
Praise Him sun and moon, stars of heaven! Praise Him you heavens above, below.
He commanded and created by His own eternal Word!
Praise the Lord, you earthly creatures, teeming all the earths great seas.
Praise Him, stormy wind and weather, all fulfilling His own will.
All on earth lift up your voices, all of its mountains, all its hills.
Praise Him all you beasts and cattle, creeping things and flying fowl.
Praise Him, Kings of earth and peoples, princes, judges of the world.
Men and maidens all now praise Him; lift your voices young and old.
Let them praise the Lord so exalted for He is glorious over all.
He exalted us, His people! Praise the Lord, you saints of His!
15

15Northrup, Bernard E.: Recognizing Your Messiah in the Psalms : Finding Christ
in the Psalms. Oak Harbor, WA : Logos Research Systems, Inc., 1997