Psalms Patterns
First of all, a look at the patterns in the major divisions of
the Psalms.
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Book
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Psalms
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Closes with…
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1
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1-41
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Benediction; double “Amen” (41:13).
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2
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42-72
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Benediction; double “Amen” (72:18-20).
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3
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73-89
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Benediction; double “Amen” (89:52).
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4
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90-106
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Benediction; “Amen; “Hallelujah” (106:48).
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5
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107-150
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Last 5 psalms, each beginning and ending with
“Hallelujah”.
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- The first 2 “Books” are predominantly by and about David (at least 55 of
72).
- But the last 3 “Books” have very few psalms which are definitely by and
about David (18 of 78).
- Notice, however: The word “of” in the titles (as in
“of the sons of Korah” or “of Asaph”, etc) may mean “for”. Thus, a Psalm
[composed by David… or by someone else] would be
designated as being written for the use of the sons of Korah, or
Asaph, etc [the temple musicians, or servants].
The 5 “Books” were probably compiled at different times, and
then later joined together in one large volume. With this we might compare the
development of a hymnbook by a community (not being written necessarily in
order, but composed at different times by different authors, and then at a later
date — or dates — being compiled into its final form).
This would explain:
- Why Psa 72:20 says: “The prayers of David are
ended“, when others of his psalms appear later in the
Book.
- Why some psalms are virtually exact
duplicates of others (14/53; 57 and
60/108).
- …And why there are so few of David’s
psalms in the last half of the whole Book.
Pro 25:1 suggests that Hezekiah (perhaps
along with Isaiah?) supervised much of the compilation of the Proverbs. And
Isa 38:9,20 suggests that at least some (and possibly many) of the Psalms
are songs of Hezekiah. (Other Talmudic writers refer to traditions
to the effect that Hezekiah was also responsible for compiling and editing the
books of Isaiah, Song of Songs, and Ecclesiastes.) This all suggests that, along
with David, Hezekiah is a primary subject of the Psalms.
Who are the Psalms about?
Many of the Psalms are cited in the New Testament as being
prophetic of the life and work and sacrifice of the Lord Jesus. But many others
are not directly quoted in the New Testament. The question is: how do we read
those psalms? Do they have any New Testament application?
First of all, a little work with marginal references or the
like — with cross-references and parallels between psalms — will suggest that
even those psalms not linked by direct quote to Jesus Christ could still be
considered, generally, to be about him!
But of course the Psalms were, in the first instance, about
the experiences of the individual writers and composers. The writer of many
psalms was David, “the sweet psalmist of Israel”; other psalms were probably
written by Hezekiah (and others). So we ought to remind ourselves of the basic
outlines of the lives of David (and Hezekiah) — especially with regard to their
suitability as types of the Messiah.
David as a type of the Messiah
- The shepherd boy who laid down his life for his sheep.
- The young man
anointed king by a great prophet.
- The brave warrior who went down into the
“valley of death” and slew the great giant who enslaved his people — when
all Israel cowered in their tents.
- The man who, because of his great deeds
and sterling character, was envied and hated by the reigning king.
- The
“criminal” who was chased and persecuted, and his life threatened, because he
was God’s Anointed.
- The man who at last emerged in triumph from a
cave to be crowned head over all Israel.
- The man who
gathered many faithful Gentiles, and later gave them positions of great
authority in Israel.
- The king who expanded his kingdom in all directions,
until it won the allegiance of all surrounding nations and became a great
empire.
- And the king who received the promise of a “Son” [not Solomon!] who
would sit on his throne forever.
Hezekiah as a type of the Messiah
(Much of this outline may be derived from a study of the Book
of Isaiah. Read in its historical context, the book is first of all a commentary
on the life and times of Hezekiah, and his role in the salvation of Judah from
the Assyrian invasion. It is in the particulars of his life — the primary
fulfillment of Isaiah, if you will — that the pattern is established for
understanding the ultimate fulfillment of the Book in Jesus Christ.) {The
student who wishes to read more about this theme is directed to Hezekiah
the Great or Isaiah, by Harry Whittaker, or The
Songs of Degrees, by George Booker.]
- A child of promise (“Immanuel”), his great work was prophesied
beforehand.
- He came to a nation estranged from God.
- He cleansed the
temple of God, and sanctified the priests for renewed worship.
- He called
worshipers from the north and from Jerusalem to keep a new Passover.
- Even
the defiled were accepted through his faith and merits and prayers.
- He
offered sacrifices for himself and for the people.
- He provided living water
(“Siloam”, Hezekiah’s Conduit) to a people ready to perish.
- He was afflicted
with an incurable sickness (possibly leprosy — the “sin-disease”), and
was in danger of dying without a “seed”.
- But by a mighty manifestation of
the Glory of the Lord, he was miraculously healed on the third day.
- The
great Invading Adversary was destroyed, and Israel was saved, through his
faith.
- Afterward, the Land was freed from its enemies, the captives and
exiles were restored…
- …And the king was acknowledged as the Anointed of
Yahweh by all nations.
Introduction
The outlines now help us to appreciate a basic point: if a
man, in the fundamental outlines of his life, is seen to be a type or pattern of
Jesus Christ, then it follows, reasonably, that his writings — about his
experiences and feelings, and even his prayers — are part of that overall
pattern. So, if David slaying the giant Goliath is interpreted in the New
Testament as Christ’s victory over sin (and it is!), then the psalms composed by
David commemorating that event must also be prophetic of Christ. Or… if
Hezekiah’s being smitten with leprosy and healed the third day is typical of
Jesus Christ being raised from the dead on the third day (as it surely is!),
then the psalms composed by or about Hezekiah at that time must also be typical
of Jesus Christ.
So — when we read history in this way — the last
step in Psalms study is surely obvious: The Psalms are not just about David (or
Hezekiah)… and certainly not just about you and me. They are ESPECIALLY
about Christ.
Indeed, the Psalms are a sort of “fifth gospel”;
whereas Matthew, Mark, Luke and John record the external, observable facts of
the life of Jesus, the Psalms are his “internal” biography. The first four
“gospels” tell us what he did and said, but the fifth “gospel” very often
tells what he thought. And this is an indispensable perspective for those
who are commanded to develop the mind of Christ (Phil 2:5). The Psalms, being
also prophetic, can tell us what Christ will do.
The following outline uses the typical guidelines of the
lives of David and Hezekiah in the Psalms, and thereby seek to explain and
amplify, on a Biblical basis, the story of our Saviour’s life, death,
resurrection, priesthood, and second coming and kingdom.
I SAW THE SON
I heard what they said,
So politically correct, so properly right:
But I saw not him of whom they spake,
And I wondered.
I heard the others who spoke and sang,
Deliberately warm and moving,
But shallowly repetitious.
Of him I saw but little,
And I wondered.
I went to the Palace of the Psalms,
And there he was!
Clearly to be seen, and audible.
By the far-seeing eyes of the prophets
I saw him as a babe with his mother;
And as a young, old Man,
I heard the voice of his Father.
I saw the son in obedient beauty.
Living and radiant in the glory of his Father.
I heard him in prayer, moving, wholly submissive,
Even in reproach and consuming sorrow,
Yet triumphant. The Amen.
I went to the Tomb
Where they buried sin and death
And learned that though he slept,
He was supremely guarded against corruption.
And I wept tears of boundless joy.
I saw him rise,
Wonderfully Father-like,
And heard him speak to his brethren.
I saw him ascend
And arrive at the right hand of Power,
In everlasting joy,
Regal and priestly.
I saw him return,
To reign amongst his enemies
Until the earth was filled with his Father’s glory.
There was another with him:
His Bride, redeemed
And with a beauty that was both his and hers.
And I wondered.
In the Palace of the Psalms
I prayed and worshiped
Until there was no longer “I” but only he.
“Titus” (The Christadelphian, Dec, 1998)
BEGINNINGS
Luke 1:26-38: The story of the conception and birth of
Christ might be appreciated in the light of Psa 139: “For thou didst form my
inward parts, thou didst knit me together in my mother’s womb. I praise thee,
for thou art fearful and wonderful. Wonderful are thy works! Thou knowest me
right well, my frame was not hidden from thee, when I was being made in secret,
intricately wrought in the depths of the earth. Thy eyes beheld my unformed
substance; in thy book were written, every one of them, the days that were
formed for me, when as yet there was none of them. How precious to me are thy
thoughts, O God! How vast is the sum of them!” (Psa 139:13-17,
RSV).
The phrases” knit together” and “intricately wrought” are the
same words used of the woven pattern on the veil of the Tabernacle, and the
embroidery of the door hangings, the coat of the High Priest, and the veil of
the Most Holy (Exo 26:31,36; 27:16; 28:39; 36:37; 38:18; 39:29; cp Heb
10:20).
Christ is the true tabernacle, or temple of God (Mat 12:6;
John 1:14; 2:19; Col 2:9; Heb 8:2; 9:7,8,11). Even as the fabrics were specially
selected, and specially worked, until the desired effect was achieved in the
curtains and furnishings and priestly garments of tabernacle and temple — so
that God Himself might be exalted, and eternal principles taught in figurative
language — so out of the “fabric” of human nature, the Master Craftsman
skillfully selected and wove together… the perfect “tabernacle”, the perfect
“temple” — His Son!
Modern science has begun to penetrate into the mysteries of
DNA, the genetic code imprinted on the human chromosome, and to see — as
through a glass darkly — the building blocks of human life. Surely we may stand
in awe at the amazing complexity, and the supreme design, in such a system. And
especially may we be brought to our knees in admiration — for the intricate
“design” that became God’s Only-begotten Son. “Fearfully and wonderfully made”
indeed!
Other references in Psalms to the Virgin
Birth:
- Psa 22:9,10: The AV mg has: “kept me safe”. This was fulfilled in
Mat 2:13-16.
- Psa 69:8: “My brethren” = “my mother’s children”, but
not “my father’s children” — implying that Jesus had no human
father!
- Psa 71:6: “You brought me forth, or upheld me from the
womb!”
- Psa 86:16 / Psa 116:16: Cp with Luke 1:38,48: Mary is the
“handmaiden” of the LORD, and in these words she gives her consent which is
necessary for the conception of the unique child in her womb.
- Psa
89:26,27: “I will appoint him my firstborn”. Cp Col 1:15,18. The
“first Adam” and “last Adam”: referring to the one who is “firstborn” not just
by his birth, but by his special selection by his Father, and especially by his
overcoming of sin and death.
- Psa 110:3: Why does David call him
“Lord”? Because, though born after David, Jesus is greater than he — being the
son of the Most High. See v 3: “From the womb before the morning I begat thee”
(LXX).
- Psa 132:11: “From your belly” (AV mg) — ie, not
“loins” (as of paternal origin), but “womb” (maternal origin). This is the same
word in 2Sa 7:12. Cp with Luke 1:42.
Mat 1:20,21: “Joseph son of David, do not be afraid to
take Mary home as your wife, because what is conceived in her is from the Holy
Spirit. She will give birth to a son, and you are to give him the name Jesus,
because he will save his people from their sins.” With this compare Psa 130:1-8;
131:1-3 (RSV: “as a child quieted at its mother’s breast”). Psa 130:8 is
especially apt: “He himself will redeem Israel from all their sins.”
Mat 2:1,2,9-11: A (not necessarily
“the”!)
fulfillment of Psa 72:9-11,15? Surely the preeminent fulfillment of Psa 72
is in the Kingdom Age. But in the meantime notice how beautifully the coming of
the “wise men” fits the psalm: there are kings from the east (from Arab
countries), bringing gifts to God’s special King, including gold.
Luke 2:40-49: The boy (or young man) realizes that his
place is “in my Father’s house”. Alongside this, consider the passages in the
Psalms expressing the cherished desire to dwell in the house of God: Psa 27:4;
48:1-3,12,13; 63:1-3; 84:1-4; 122:1-4,6,7.
Matt 3:13-17; 4:1: Jesus is baptized, and immediately
taken by the Spirit into the wilderness to be tempted. Compare this with Moses’
Psa 90:5-12: his commentary about the generation that was first “baptized” in
the Red Sea, and then afterward perished in the wilderness. Secondly, compare
this with Joshua’s (this is a guess) Psa 91:1-7: a commentary about the
generation that survived the wilderness to enter the Promised Land. Other points
of comparison:
- Compare the 40 years there with the 40 days
here.
- Psa 91:11,12 refers to the temptation of
Jesus in the wilderness.
- Psa 91:13: Cp with Mark
1:13 (Psa 8:6,7; Gen 1:28: Jesus exercises dominion over the wild
beasts).
Jesus under the law of condemnation because of his sinful
flesh: First of all, generally: Jesus had not committed sin — so why the
need to be baptized (as described in the section above)? The answer: because he
possessed “sinful nature”. Thus Mat 4 (his wilderness temptation) explains Mat
3:13-17 (his baptism).
Christ’s nature is seen in the accounts of his conception, his
birth, his baptism, and his wilderness temptation (1Pe 2:24; 2Co 5:21; Gal 4:4;
Rom 8:3; Heb 2:14).
Many of the psalms mention, in passing, the sin and/or
weakness of the psalmist. Whereas, on first glance, this would appear to have
nothing to do with Jesus (who of course committed no sin), it is quite possible
to see such passages — at least some of them — as “roundabout” allusions to
the weak, sin-prone human nature which beset Jesus, for which he sought the help
of his Heavenly Father to overcome: Psa 6:2,6-8; 18:23; 25:7,11,18 (cp vv 5,15);
38:2-10; 40:12 (cp vv 6-8); 41:4 (cp v 9); 69:5 (cp vv 4,8,9,21,22,25); 51:5 ;
89:50.
(The sin-nature of Christ is dealt with extensively in
Psalms Studies, by George Booker, Vol 1, pp 47, 48, 108,
154, 155, 184, 220, 229, 230, 297, 298, 397, and 398; and Vol 2, pp 532 and
598.)
Psa 40:6-8 is quoted in Heb 10:7-9: “Mine ear you have
digged” (Exo 21:5,6; Deu 15:16,17) becomes “a
body prepared” (Heb 10:5).
Why? See Rom 6:6; 7:24; 8:23; Rev 18:13; Jude 9. In Greek, “body” may be a way
of describing a “slave”.
Psa 40:8: “I delight to do thy will, O my God: yea, thy
law is within my heart.” This leads to a consideration of Jesus as the word of
God (Deu 17:18-20)…
JESUS AS “THE WORD OF GOD”
First of all, it should be mentioned that — in the New
Testament — the Greek “ktisis” (“creation”) quite often refers to the NEW
“creation” in Christ. How is this NEW “creation” brought about? By the spoken,
written, or proclaimed “word of God” — even as the original “creation” of
Genesis was set in motion by “And God said!”
But especially is the NEW “creation” called into being by the
“Word of God” made flesh (John 1:14) — Jesus Christ. Jesus is the
greatest “Word of God” (John 1:1,14; 1Jo 1:1,2; Heb 4:12,13; Rev 19:11,13). By
him were all things (ie, all things in God’s New Creation) created (John
1:3,4 — see how this is improved by a repunctuation:
“Through him (ie Christ himself) all things were made. Without
him (Christ) nothing was made. What has been made was ‘life in him’, and that
life was the light of men.”
Read this way, it may be seen that John’s focus is
unequivocally on the spiritual creation (‘life in him’) and not the earlier,
physical, creation of Genesis.
Other passages where Jesus Christ is the “creator” of God’s
new “creation”: Col 1:15-18 (cp 2:12; 3:1,10); 1Co 8:6; Heb 1:1-3.
Certain passages in the Psalms can be read in this
light:
- Psa 33:6,9,10,11: Notice how “a new song”
(v 3) is closely connected with the “New Creation” (cp Psa 40:3; 96:1;
98:1; 144:9; 149:1; Isa 42:10; and esp Rev 5:9). Here, cp v 6 (“with the breath
of his mouth”) with John 20:22: “And with that he breathed on them and said,
‘Receive the Holy Spirit’.”
- Psa 107:20:
God’s Word, sent to heal men (John 1:9-12). Cp also Luke 7:7: the
centurion’s servant. The Son of man can heal with a word only, even at a
distance.
- Psa 147:15,18: The Kingdom Age:
“He sends his command to the earth; his word runs swiftly.” Even as the prophets
“ran swiftly” to bring the “word of God” to Israel (cp Hab 2:2; Dan 12:4; Gal
2:2; 2Th 3:1; Pro 25:11), so the “word” of command from the greatest “prophet”
Jesus (who is himself the “Word of God”) will run swiftly through the earth,
proclaiming peace and righteousness in the Kingdom of his
Father.
Jesus in Psalm 119:
Psalm 119 is the preeminent psalm extolling “the word of God”
— surely, then, it speaks to the mind and character of the man who was
preeminently the “word of God” made flesh (John 1:14)!
Probably written (or compiled) by Hezekiah, Psalm 119 runs the
gamut of all the Hebrew letters. Each of the 22 letters of the Hebrew alphabet
is represented by a stanza of 8 verses, in an “acrostic” form in which each of
the 8 verses begins with that particular Hebrew letter. Thus, at 176 verses (22
times 8), Psalm 119 is the longest “chapter” in the whole Bible.
Key features of Psalm 119, pointing to Jesus Christ:
- The man of Psalm 119 is sorely tried, but in his trials he recognized his
Father’s loving discipline for his good (vv 50,67,71,75,107,153).
- He has to
suffer contempt (vv 22,39,42) and even ill-treatment (vv 121,134) because of his
adherence to the law.
- He is despised and persecuted by the authorities (vv
23,161).
- He is mocked, lied against, and opposed by men of position and
power, whom he designates as “the proud” or “the wicked” (vv
51,61,68,78,84,85,86,95,122,150,157).
- He is in danger of his life (vv
87,109).
- He is confronted by laxity and apostasy (vv 113,126,158), and also
by evil example calculated to draw him from his faith into the way of evil (vv
29,37,115), but he resists all such temptations.
- The indifference of others
to God’s Law arouses in him burning indignation (v 53) and profound sorrow (v
136).
- Surrounded by difficulties of many kinds, he seeks refuge in prayer,
looking for a fuller understanding of God’s will, for strength to keep the law,
and for relief from the distressing circumstances that threaten to destroy
him.
MINISTRY
John 2:13-17: Jesus’ early cleansing of the Temple.
“Zeal for your house will consume me” is a citation of Psa 69:9. The “for” at
the beginning of Psa 69:9 — linking it with v 8 (“I am a stranger to my
brothers”) — suggests that this consuming passion for the things of God was the
reason for Jesus’ early alienation from his family (Mark 3:21,31-35; Mat 10:36;
cp also Psa 27:10).
Compare also Psa 146:9: “He frustrates the ways of the
wicked”: “frustrates” signifies “to turn upside down”, and suggests Jesus
overturning the tables of the moneychangers.
John 4:14 / 7:37,38 / 19:34: References to “springs” of
living waters invokes such passages as Psa 36:9; 46:4; 87:7. Also, Isa 12:1;
Zech 13:1; Eze 47:1-5; Rev 22:1. (The latter two Psalms passages probably
referred, in the first instance, to Hezekiah’s Conduit, and the Gihon
spring.)
Continual plots against the life of Jesus: Saul’s
attempts on David’s life — the background of many of the Psalms — provide the
pattern for the continual plots against the life of Jesus. These psalms include,
among others: Psalms 34, 52-54, 56, 57, 59, and 140.
Sermon on the Mount: Just as the Sermon of the Mount
contains the “Beatitudes” (or blessings), so the Psalms contain an extensive
list of “Beatitudes” or blessings: Psalms 1:1; 2:12; 32:1,2; 33:12; 34:8; 40:4;
41:1; 65:4; 84:4,5,12; 89:15; 94:12; 106:3; 112:1; 118:26; 119:1,2;
128:1,4.
In addition, the whole of Mat 5-7 proves to be an extended
commentary on Psalm 15:
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Psalm 15
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Matthew 5-7
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1. Who shall dwell?
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5:3-12. Principles of blessedness
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2. Walketh uprightly
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5:13-16. Walks in the light
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2. Worketh righteousness
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5:17-20. Righteousness exceeding that of the
Pharisees.
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2. Speaketh truth in heart
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5:21-6:34. An extended contrast between outward forms and
religion practiced in the heart
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2. Backbiteth not
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7:1-5. Teaching of mote and beam
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3. Nor doeth evil
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5:43-48. Love your enemies
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2. Who condemns the vile person
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7:15-23. By their fruits ye shall know them
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4. Sweareth to his own hurt, and changeth not
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5:33-37. Let your communication be ‘Yea, yea; Nay,
nay’
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1. Putteth not money to usury
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5:38-42. Gives without expecting a reward
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5. He that doeth these things shall never be removed
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7:24-27. Doeth… build on a rock… fall not
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Luke 7:36-50: Cp another combination of “tears” and a
“bottle” in Psa 56:8. Here is a story to be worked out in some beautiful detail
— a story of sin and repentance, tears and remembrance, forgiveness and
renewal.
Mark 4:37-41; 5:1-16: First, the storm at sea (Psa
107:23-31); then, the “storm” in the mind of Legion. He who can calm the one can
calm the other! The “troubled sea” of Isa 57:20 and Rev 13:1 becomes the “sea of
glass” in Rev 4:6; 15:2; 21:18. The Psalms portray a God who can calm the
storms, of the nations and of the lives of individual believers — and this is
what His Son does in the Gospels: cp Psalms 65:7,8; 89:9; 93:3,4.
The feedings of the multitudes (Mat 14:13-21; 15:32-39; cp
John 6:1-15,22-59): Here is Israel, fed once again by “manna” in the
“wilderness”. Christ, not Moses, provides the true “bread of life”:
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Psalm 78
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John 6
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7,32
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Believe his wondrous works
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28,29
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9,41,57
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Turned back
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66
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11
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Forgot his works / Not because of the miracle
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26
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17-19
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Provoked; “Can God furnish a table in the
wilderness?”
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30,31
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20
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Water, bread, flesh
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35,52
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22
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Believed not
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36
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23
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Opened the doors of heaven / Comes down from heaven
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33,41,58
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24,25
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Rained down manna from heaven / Bread of god… comes down
from heaven
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33,58
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31
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The wrath of God / Your fathers died
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49
|
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36,37
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Heart not right / Evermore give us this bread
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34
|
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39
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Flesh, a wind / Spirit, flesh
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63
|
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41
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The Holy One of Israel
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69 (RV)
|
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56-72
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Greatly abhorred Israel, chose David / “Him hath God the
Father sealed”
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27
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John 8:46; 10:32: David’s protests of innocence were
only
relatively true of him, but they were
absolutely true of
Jesus. Examples: Psa 7:1-11; 59:3.
Jesus as the Good Shepherd (John 10:1-21): Jesus’
description of himself as the Good Shepherd plainly invokes Psa 23: where Jesus
is typically foreshadowed, first as the
Lamb; and then, as the
Shepherd! Also cp Psa 95:7; 100:3 — and Psa 8: where the Shepherd lays
down his life to save his “flock” from that beast of prey, Goliath!
“I and my Father are one” (John 10:30-38): Jesus quotes
Psa 82 to prove that mortal men (including the Messiah) may be referred to as
Elohim, “God” or “gods” (Psa 82:1,6,7; cp Psa 58:1; 97:7;
138:1).
Luke 10:17-24: The return of the 70:
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Luke 10
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Psalm 8
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17. Subject unto us through thy name
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2. How excellent is thy name
6. All things under his feet
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18. I saw Satan fall
19. Tread on serpents and scorpions (v. 3: wolves; 9:58:
foxes)
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6-8. All… beasts of the field… under his feet
2. To still the enemy
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20. Your names written in heaven
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1. Thy glory upon the heavens
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21. Lord of heaven and earth
21. Babes
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- Heavens… all the earth
2. Babes and
sucklings
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22. All things are delivered to me
22. The Son
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6. All things under his feet
4. Son of man
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24. Prophets and kings
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David: both prophet and king
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THE LAST WEEK
John 11:35: The death of Lazarus provokes the tears of
Jesus. Jesus’ tears also flow for the prospect of Jerusalem’s sufferings (Luke
19:41), and in the stress of the temptation in Gethsemane (Heb 5:7). The tears
of Jesus in the Psalms: Psa 6:6; 39:12; 42:3; 56:8; 69:10;
116:8.
Luke 18:18-24: Jesus talks with the rich young ruler:
“One thing you lack!” — that is, Jesus as your Shepherd (Psa 23:1). Thus,
“Come, follow me”… as the sheep follows the Shepherd.
Mat 19:28: The apostles sitting upon twelve thrones is
the subject of Psa 122:5. (The twelve tribes of Israel are alluded to in Psa
122:4.)
Mat 26:12: “She has anointed me for my burial”
– the high priest’s anointing of Psa 133. This psalm also suggests the
anointing of the high priest preparatory to his entering the most holy place on
the Day of Atonement.
This anointing was also done in anticipation of his
resurrection (cp Psa 45:6-8,11).
Mat 21:12-16 / Mark 11:15-19 / Luk 19:45: Here is the
second temple cleansing (cp Psa 69:9 again). The other sacrifices are driven
away; Christ is soon to become the one true sacrifice… and so “the zeal for
your house has consumed me” (as though he were an offering on the
altar).
Mark 12:28-37: Jesus uses Psalm 110: “The Lord said to
my Lord… ” “And afterward they asked him no more questions.”
Mat 23:38: “Your house is left unto you desolate”
(Psa 69:25). The singular fulfillment is that of Judas; the plural
fulfillment is that of the whole house of Israel.
Mat 24:2: “Not one stone upon another.” Cp the extended
warning of Psa 49 (vv 6,7,11-15). This warning was directed against Egypt in the
first place. But now, in the eyes of the Lord, Israel has become the new
“Egypt”!
Luke 21:28: “Lift up your heads… your redemption
draweth nigh”. Even as David brought the Ark of God’s Glory into Jerusalem,
Jesus recreated this scene on “Palm Sunday” — when he entered the city of
Jerusalem in the triumphal procession of a conquering king:
|
Luke 21
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Psalm 24
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25. The sea and the waves roaring
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2. The sea and the floods
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36. Stand before the Son of Man
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3. Stand in his holy place
|
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13:34. Commanded the porter to watch
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7,9. Lift up your heads, O ye gates (ie,
gate-keepers).
|
|
28. Your redemption draws nigh
|
5. Righteousness from the God of his salvation
|
|
Mat 24;32. He shall send his angels to gather his
elect
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10. The Lord of hosts.
|
Other psalms portray this same scene: Psalms 15, 30, 68, 87,
and 132.
The Passover in the upper room: The thoughts of Jesus
at the Last Supper may be extracted from the Psalms:
- Psa 102 in detail: this is a “Passover” psalm (vv 13,15,18-20).
- From
the “Passover Hallel” (Psa 113-118): consider especially Psa 116:3,12-19;
118:10,14,17,19,22-27.
John 15:18-25: “They hated me without a cause”: Psa
35:11,12,19; Psa 69:4.
Jesus in Gethsemane: David — in his great trial —
left Jerusalem and passed over Kedron (and Jordan: 2Sa 17:22), fleeing from
Absalom (Psa 42; 43). Fulfilling this pattern, we see Jesus passing over Kedron
to Gethsemane (cp Psa 42:5,11; 43:5 with Mat 26:38.
A number of other psalms seem to be based on the “Absalom”
experiences of David, and thus point to the same New Testament scenario: Psalms
3; 4; 11; 23; 28; 31; 35; 38; 39; 41; 55; 61; 64; 69; 71; 84; 88; 94; 109; 140;
141.
Consider especially Psa 55:2-7,13,14,21; Psa 88 (all!); Psa
94:16-23.
ARREST AND TRIAL
John 18:2-6: “They [those who came to arrest Jesus]
drew back and fell to the ground”: compare Psa 9:3; 27:2.
John 18:12: “Sorrows of death” (Psa 18:4,5) = “cords
of death” (AV mg, RV); cp Psa 116:3 (sw) and Psa 118:27 — a figure for
sacrifice: “Bind [the sacrifice] with cords… [and carry it] to the horns of
the altar…”
The imprecations of Psalm 109: Would David (or Christ!)
utter such imprecations (curses; invocations of evil or judgment) even upon his
enemies?
Consider one example (Psa 109): Vv 1-5 = “they”; vv 6-19 =
“he… him”; and vv 20-29 = “they” again! If the word “saying” is added in v 5,
then vv 6-19 may be read as the curses thrown at David by his enemies (“they” =
Shimei, Ahithophel, and/or Absalom). But such curses rebounded upon the enemies
themselves (cp v 29: “Let them cover themselves with their own confusion”; also
cp Psa 7:15,16; 915; 35:8).
Was it the same with David’s “son” Jesus? First, vv 6-19
can be read as the curses upon Christ spoken by his enemies (Caiaphas, the
Pharisees, and/or Judas). Then, secondly, as the same curses returning, by God’s
providence, upon their own heads. As to Jesus, see esp v 6 (“stand at right
hand” suggests a trial!), vv 7,8,13. As to Judas, see esp v 8 (Acts 1:20), vv
16,17,18 (Acts 1:18).
Far from wishing the destruction of Judas, Jesus
must have felt intense grief for him (cp Psa 35:14 with vv 8,11,12,19) — a
detail not readily apparent in the Gospels themselves.
Mark 14:55-57: The false witnesses brought against
Jesus are suggested by Psa 27:12; 35:11,12,19; 64:8. (Note: why were the
witnesses confused and contradictory of one another? Because, when the key
witness — Judas — refused to testify, the whole prosecution strategy fell
apart! In the hasty scramble to find and “coach” new witnesses, confusion
resulted, and was easily brought out — probably by cross-examination by someone
like Nicodemus or Joseph of Arimathea.)
Mark 14:61,62: ‘You will see the Son of man sitting
on the right hand of power’ – this is Psa 110:1! In the great Day to
come, Jesus tells them, our roles will be reversed: I will be the Judge, and YOU
will be the JUDGED!
Jews and Gentiles participate together in the trial and
death of Jesus: (1) Jews: Annas, Caiaphas, Herod, Judas; (2)
Gentiles: Pilate, Roman soldiers. This is the counterpart of Jew (Saul) and
Gentile (Doeg) joining forces against David (Psa 52, title; 53:1-3 quoted in Rom
3:10-12; and Psa 10:7 quoted in Rom 3:14). See also Psa 2:1 (quoted in Acts
4:24-28).
Mat 27:26: The scourging of Jesus (cp Isa 50:6; 53:5).
See Psa 129:3: notice how Jesus identifies with the very land of Israel
— ravaged and plowed under by its enemies.
CRUCIFIXION
Psalm 8: First, David’s victory over Goliath — which
in turn prefigured Jesus’ victory over “Sin” — thus explaining the use of
Psa 8 in Heb 2:5-15.
What happened to the robe of Jesus (John 19:23-25)? Was
it purchased back from the Roman soldiers, washed, and then left for him in the
tomb? ‘He will need this later.’ See Psa 30:11 (“you removed my sackcloth and
clothed me with joy”); and cp Zech 3:3,5: Joshua the high priest exchanges his
filthy clothes for clean.
Also, Psa 133 offers the robes of the High Priest as a symbol
of unity, and of the whole body of believers. Why? Because, as the high priest
entered the most holy place on the Day of Atonement, he went there as the
representative of the whole house of Israel, bearing along with his official
garments the stones, or insignias, which symbolized the twelve tribes of Israel.
In like fashion, the special robe of Jesus — without seam — signified the
whole house of Israel which HE represented. [Compare the words of the soldiers,
almost “prophetic” in their significance: “Let’s not tear (Greek “schizo”, ie,
make a schism!) it”: v 24.]
“Natural” phenomena at the Crucifixion: Clouds,
darkness, earthquake, storm: Psa 18:7-15 (cp vv 4-6,49,50); Psa
29:3-9.
The thoughts (and words) of Christ on the cross (Matt 27:46
/ Mark 15:34; John 19:30): From “Eli… Eli” to “It is finished!”. This is
Psa 22:1-21 (Christ in darkness: cp Matt 27:45), and Psa 22:22-31 (Christ
in light).
Luke 23:46: “Into thine hands I commit my spirit”:
Christ’s last words seemingly refer to Psa 31:5.
Putting this together with the previous paragraph, the
question is suggested: did Jesus recite all of Psa 22:1 through 31:5
while on the cross?
The reasonableness of this suggestion must be tested by a
review of the actual psalms. Consider, for examples, the fitness of these verses
to the circumstances of the crucifixion: Psa 23:4; 24:3-5; 26:2,6; 27:2,3,5,6;
29:3-9 (darkness and storm); Psa 30:5,9,11; 31:5.
The AV puts this verse (Psa 31:5) in the past tense: “Thou
HAST redeemed me…” In the light of v 5a {“Into your hands I commit my
spirit”), these words (along with Psa 30:1-3) may be read as the first words
spoken by our Lord when he came to life again in the tomb. (So the first half
and the last half of Psa 31:5 were quoted by Christ in order, yet almost three
days apart, and on either side of the great gulf of death!)
John 19:31-36: “Not a bone broken” is Passover
language, referring to the lamb: Psa 6:2; 22:14; 34:20; 35:10.
But how does this square with Psa 51:8? Possibly, “broken
bones” in Psa 51 should be seen not as literal, but as figurative — considered
as simply parallel to “broken spirit” and “broken heart” of v 16.
Mat 27:57-61: The burial of Jesus, in the rock-hewn
tomb: Psa 57:1 (notice the Passover imagery: vv 1,2,3,6,8) echoes this
burial.
Jesus was first of all in a virgin womb; and now, finally, he
is in a “virgin” tomb — where no body had ever been laid (John 19:41). With
this may be compared Psa 139:13 (“you knit me together in my mother’s womb”),
and Psa 139:15 (“I was woven together in the depths of the earth”: the tomb?) —
as though Jesus had two “births”: the first from his mother’s virgin womb, and
the last from the “virgin” tomb.
RESURRECTION
While many Psalms passages might be cited here — eg, those
that speak of victory and blessing and divine care and protection, etc — only a
few will be mentioned:
- Psa 2:7: “This day have I begotten thee.” To which day does
this refer? How is this verse used in Heb 1:5 and 5:5? In Heb 5:5 it is
connected with Christ being made a High Priest. Thus it is more reasonable to
see “this day” as being the day of his resurrection rather than the day of his
birth.
- Psa 16:8-11: God’s Son is made so as “not to see
corruption” (John 19:41). In Psa 16, the “path of life” = “the way to the
tree of life” (Gen 3:24; cp John 14:6). And “God’s right hand” = the place of
blessing and authority (cp Psa 110:1,4; Heb 12:2,3).
- Psa 126:5,6:
Those who weep now will rejoice in time of harvest, when the “seed” that has
been planted (Jesus, buried) will bring forth new life: cp with John 16:21,22;
12:24.
THE “NEW CREATION” IN CHRIST
Again, as above, many Psalms passages might be cited —
specifically those that have to do with:
- the blessing of a faithful remnant, through the work of a faithful
individual;
- God’s saving His people out of bondage in Egypt, into a new life
as His nation;
- the blessing of children;
- a song (or a “new” song) of
praise to Yahweh.
Only a few will be highlighted here:
-
Psa 22:30,31: “A seed shall
serve him” (cp Isa 53:10). The man who dies without a generation or descendants
will nevertheless have a ‘seed” that will live and serve and worship
him.
-
Psa 87: “Born in Zion”! Those
who were born elsewhere will, through their faith, be treated as though they
have been “born” (or reborn!) in Zion, or Jerusalem. They will be the “children
of Jerusalem” because they are the children of
God.
-
Psa 127:3-5: “Children” are
the LORD’s heritage… they speak with the enemies in the “gate”. The “gate” is,
generally, the place of meeting and settling legal matters; here, specifically,
it may refer to the gate of Christ’s enemy (death!), which would be the great
stone rolled away from the door of his tomb (cp Gen 22:17; Rev
1:18).
-
Psa 128:3,6: “Olive shoots
around your table… your children’s children… peace upon Israel. “For
example, Peter’s converts at Pentecost and after (Acts 2:41; 5:14;
etc.).
Other “New Creation” passages in the Psalms: 102:18;
103:22; 104:30 (see John 20:21,22); Psa 145:9,10.
ASCENSION
Mark 16:19: Cp Psa 16:11; 110:1. Psa 110:1 became the
standard Ascension passage of the early church; it is used in Acts 2:34-36;
7:55,56; Rom 8:34; Eph 1:19-22; 2:6. Compare 1Ti 3:16 and 1Pe 3:22 with Mark
16:19.
Also, see Psa 68:18: “You ascended on high.”
PRIESTHOOD
Psa 110 again (and v 4 especially): Verse 1 is cited in
Rom 8:34 — where Paul adds: “who also makes intercession for us”,
thus alluding to Christ’s role as a Melchizedek high priest (see Psa 110:4): see
also Heb 5:6; 7:1-24; 10:12,13.
The “sit down” of Psa 110 emphasizes that the sacrificial work
of Jesus Christ was a one-time, once-and-for-all, perfect sacrifice — not the
ongoing continual offering of many sacrifices which characterized the Law of
Moses. “But when this priest had offered for all time one sacrifice for sins, he
sat down at the right hand of God. Since that time he waits for his enemies to
be made his footstool” (Heb 10:12,13). The footstool alluded to here is also
mentioned in Psa 99:5; 132:7 — where the glorified and exalted Christ rules
over his former enemies.
Psa 65 — a psalm for the Day of Atonement
— pictures the congregation waiting outside the Temple for the appearance
of the high priest (v 1; cp Heb 9:24-28); cp also v 4: the man who approaches
unto God. A similar view is also found in Psa 67:1 and Psa 85:2,8.
SECOND COMING
Psa 2:1-4,9: “Shepherd them” (LXX): cp Rev 2:27. The
One who is a Shepherd will also be a King: a “Shepherd-King”. (The
“shepherd-king” motif is developed, rather exotically, in the Song of Songs;
there, it would seem the young woman falls in love with a shepherd, only to
learn — somewhat later — that her beloved is also the king!)
Psa 9 (all): Especially read vv 7-10,17-20.
Psa 29: “Voice” occurs seven times in this psalm
(cp seven-fold trumpet blast of Rev 8; 9).
Psa 47 (all): The trumpet points to
resurrection!
Where will the Judgment Seat be?
- 50:4,5: The saints will be gathered to judgment.
- 87:5:
Saints “reborn” in Jerusalem: the rebirth of resurrection and
glorification.
- 133:3: “There (mount Zion) the Lord commands the
blessing of life for evermore.” Cp with Gal 4:24-27 — where Sinai is contrasted
with Zion!
- 1:4; 35:5: The “chaff” is separated from the wheat at the
“threshing floor” (Psa 72:16). Where was the threshing floor? At the property of
Ornan the Jebusite, on Mount Zion or Mount Moriah: 2Sa 24:18. To carry this
figure further, the good grain is gathered into God’s granary of the Kingdom,
while the chaff is burned up in “Gehenna” (literally located right next to the
Temple Mount).
One of Christ’s first tasks when he returns will be to save
the remnant of Israel from the hands of their Arab enemies: Psa
60:8,9/108:9,10; Psa 83 (all).
Revelation 11 echoes Psalm 79:
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Psalm 79
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Revelation 11
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1
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The heathen are come into thine inheritance… they have
defiled
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2
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2
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The dead bodies of thy servants
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8,9
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2
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The flesh of thy saints… the beasts of the earth
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7
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3
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None to bury them
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9
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4
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A reproach to our neighbors, a scorn and a derision
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10
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5.
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How long, O LORD?
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11
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6
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Pour out your wrath upon the heathen
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18 (and 16:1)
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11
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Let the sighings of your prisoners come before you
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11
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12
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Render sevenfold… into their bosom
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The 7 vials of Rev 16
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13
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We will give thee thanks for ever
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17
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THE KINGDOM
All passages in the Psalms that speak of material
blessings, of peace and prosperity, and of the nations acknowledging the rule of
Yahweh may, of course, be considered Kingdom passages. From those we
select:
-
“THE LORD REIGNETH”: See all of
Psalms 93, 97, 99, and 145. The songs of joy, and songs of praise, call to mind
the Lamb and the 144,000 on Mount
Zion.
-
“Coronation” hymns such as
Psalms 20 and 21 were probably composed on the occasion of David’s ascension to
the throne of Israel, and are easily seen as prophetic types of Christ ascending
to the throne prepared for him by
God.
-
The last part of Psalm 22 (vv
22-31) is a vision of the King in his Glory. It was this vision that
sustained the Lord Jesus on the cross: “For the joy set before him [he] endured
the cross, scorning its shame, and sat down at the right hand of the throne of
God” (Heb 12:2):
|
Psalm 22
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Revelation 19
|
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22. In the midst of the congregation will I praise thee
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4. The four and twenty elders
|
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23. Ye that fear the Lord, praise him
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5. Praise our God, all ye servants
|
|
25. In the great congregation
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6. The voice of a great multitude
|
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22. I will declare Thy name unto my brethren
|
6. Alleluia, for the Lord God Omnipotent
reigneth
|
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26. The meek shall eat and be satisfied
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7,9. The marriage supper of the Lamb
|
-
Psalm 45 is a miniature Song of
Songs. Both Scriptures describe the marriage of a great “king” to a special
“bride”. The righteous King (vv 2,7), taken from among his fellows (v 7), but
now elevated above all them to sit on God’s throne (v 6), celebrates a great
marriage (vv 9-11). This is of course “the marriage of the Lamb” (Rev 19:7-9),
with his “Bride” taken out of the Gentiles (vv 11,12)! This King is also a great
high priest (cp Isa 61: 1,2,10: “as a bridegroom adorns his head like a
priest”), for (as also in the Song of Songs) he is described in imagery
reminiscent of the temple and its services. It is because of the surpassing
sacrifice that the King-Priest has offered that his prospective Bride has been
cleansed, and prepared for him (Eph 5:25-27, citing Song 4:7; cp Song
6:8,9).
-
Psa 46:4: Compare with Eze
47:1-5 (the living waters); Zech 14:8; and Rev
22:1.
-
Psa 134 pictures the
immortalized saints (cp Psa 133) congregating with Christ on mount Zion (cp Rev
14).
-
Gentiles especially will
praise the LORD in that day. This is the theme of all of Psa 117, as well as Psa
57:9; 67:2,4; 72:11,17; 96:3,10; 98:2; 108:3.