Messianic – Old Testament Survey

Psalm 72

The question for the United States and believers today is “Can we see God’s work in our life as a fulfillment of what Messiah would do?”

Psalm 72

Discussion abounds as to the author of this psalm. Some attribute it to Solomon for it contains proverb-like verses (Spence-Jones, volume II, p 64-65, 2004). Others attribute it to David as a prayer for Solomon stating that Psalm 71 was a prayer of David for David in his old age and Psalm 72 is a prayer of David for Solomon in his early years (Henry, 1996). I will agree with Matthew Henry in that this is a prayer of David for Solomon, using verse 20 as a summation of Psalm 71 and Psalm 72 not as an end to the second book of the psalms. This psalm is considered an indirect messianic psalm in that it points to what a righteous king will accomplish.

Verse 1 sounds like David is praying for Solomon, But, NKJV makes it appear messianic (i.e., verse 7 states “His” not “his”). If David is praying for Solomon, he is indeed praying for his kingdom with messianic overtones for this is the prayer of all regents in Israel.

Verse 2 presents righteousness and justice being the guiding factor not equality of people as the United States does today. Verse 3 presents peace coming through righteousness, which includes justice. This would imply that righteousness produces a prosperous country, not equality. Righteousness and justice, including capital punishment and responsibility for behavior with appropriate consequences, produce hope and a future.

Verses 4, 12, and 14 demand that justice cares for the widow, the poor, and the oppressed resulting in a reverential fear for God (see verses 5, 11, and 13). This is not to be done by the state though, as is currently being pursued by the United States. It is to be pursued by the people of God. If the state occupies what the people are to do, the people will cease to do it, which is exemplified in this generation of people in the United States.

Verse 6 states when we pursue life the way God intended us to and seek to accomplish His work, righteousness will flourish (compare with verse 7). What evidence is there of this in the year 2012?

Verse 8 describes the physical boundaries of the nation of Israel as promised to Abraham (see 1 Kings 4.24).

The question for the United States and believers today is “Can we see God’s work in our life as a fulfillment of what Messiah would do?”

Psalm 91

Our only sense of security in this world is our fellowship with God, which is based on His establishing a right relationship with us in Jesus.

This psalm was missed at the beginning of this study. Although it is here, it should be the second one in these writings.

Psalm 91

Although this psalm has no name associated with it, Jewish practice is to assign an unnamed psalm to the previously named psalm. Therefore, this would be a psalm of Moses. The devil showed us that this psalm is a messianic psalm when he used it in his temptation of Jesus in Luke 4.10.

Verses 1-8-When we are in fellowship with God, we are protected.
Verses 9-16-Our continued sense of peace and security is only found in our fellowship with God.

Our only sense of security in this world is our fellowship with God, which is based on His establishing a right relationship with us in Jesus.

Media

Shelter (Psalm 91)

Psalm 102

The inscription for this psalm is odd. It gives no name, no direction, no tune or style; it merely pronounces what it is. It is a title. This psalm is an individual lament or prayer. It contains similar expressions found in Psalm 27 (read the study of Psalm 27).

This psalm is a Messianic Psalm in that it describes what happened to Christ during His lifetime. As you read through the psalm, try to see the agony of Christ, particularly in the Garden of Gethsemane (His prayer could have been this psalm, cf. Hebrews 5.7) or on the Cross. See below for MacDonald and Farstad’s treatment on how this psalm relates to the Trinity.

This psalm can be divided into four parts. The plea (1-2), the reason for the plea (3-11), the character of God (12-22), and the contrast between God and man (23-28) are the main sections of this psalm.

Verses 1-2-The Psalmist proclaims his heart’s desire is for God to hear his prayer, his plea. He does not expect God to reject his prayer and knows that God. These thoughts are seen in Psalm 88 (read study) and Psalm 17 (read study).

Verses 3-11-These verses remind us of what James wrote in James 4.14. Job also responded to his condition in terms of his bones poured out, burned, and crushed (Job 30.16-32). When David was being judged for his sin with Bathsheba and all the aftermath, he expressed his life as bones that were broken (Psalm 51.8). David, in Psalm 51, knew this was from God as does this writer (11).

This list of birds represents those who live alone and are desolate (6-8), which is how the writer feels as those around him mock him for trusting in God.

Verses 12-17-The writer calls out to God to act because of whom God is not who the prayer is. The writer calls for God to act so God can be glorified by the nations. When we pray, we should pray according to God’s Word, His will, and His way. When we do so, we will be asking God to do exactly what God wants to do. God desires for us to care for the poor and needy. Do we pray for Him to care for the destitute (17)?

Verses 17-22-The psalmist is asking God to use his circumstances to help others know that God is good and God is worthy of worship (Romans 15.4 and 1 Corinthians 10.11).

As verses 18-19 are read, we get a sense that the psalmist knows that God stepped down from Heaven to answer his prayer.

Verses 23-28-The writer realizes his frailty and God’s eternal state. He also realizes that what is occurring in his life is due to the mighty, compassion, just, true, etc., God of the Universe allowing it to happen. He is the same today as He was then (Hebrews 13.8, cf. Malachi 3.6, which expresses why we are still living). Because of this, the writer notes, we can have confidence before Him (27-28, cf. Hebrews 1.10-12). So, let us go before Him and ask Him to incline His ear to us.

As you are in prayer today, how do you pray? Are you asking God to grant your requests according to your desires? There is nothing wrong with expressing the desires of your heart to God. However, He may not answer them. Are you praying according to His Word, will, and way? If so, then an answer is forthcoming (1 John 5.13-15).

What are you writing for others to read that they may see the glory of God manifests in their lives as-well? Each of us has enough going on in our life for others to read that they may be drawn closer to God.

The key to understanding this Psalm lies in detecting the change in speakers.

Vv. 1–11 The Lord Jesus, hanging on the cross, is speaking to God.

Vv. 12–15 The Father replies to His beloved Son; we know this by comparing verse 12 with Hebrews 1:8.

Vv. 16–22 The speaker is unidentified, but we are safe in assuming that it is the Holy Spirit, describing the future restoration of Israel under the Messiah.

Vv. 23, 24a The Savior is heard once more as He suffers at the hands of God for our sins.

Vv. 24b–28 Again by comparing this section with Hebrews 1:10–12, we know that the Father is speaking to His Son.

Here as nowhere else in the Bible we are enabled to listen in on a conversation that took place between the three Persons of the Trinity when the Lord Jesus was making expiation for the sins of the world (MacDonald and Farstad, 1997).

Psalm 45

What are we doing to make His name known throughout the world? It begins with us living our lives at home in such a way that our neighbors ask us about God. From there, His fame is spread through their testimony and ours.

Psalm 45

The origins of this psalm are unknown. What is known is that it was written for a royal wedding. The inscription informs us it is a love song, or a Wedding Song, set to the tune “Lilies.” This tune is mentioned in Psalm 69 (see our study) and Psalm 80. Again it is written by a Korahite (as mentioned in Psalm 44).

Two verses (6-7) are ascribed to Christ by the writer of Hebrews (Hebrews 1.8-9). Because of this, some have suggested, this psalm was written for the sole purpose of presenting a bride to Christ. This goes beyond the scope of Scripture and is afforded no other passage in Scripture. However, we can see this is a royal psalm and, thus, can be applied to Christ as well as the king it is addressed to in the inscription.

It is broken into four parts:

Verse 1-The call to write a poem. This is inspiration. God gives this to each of us. It may not be a poem; it could be a design, a future, or even a character. God gifts us, impassions us, and has created for us a purpose that is beyond us (Ephesians 2.10).

Verses 2-9-The call to the king emphasizing his majesty. The Targumim, an ancient Aramaic translation of the Hebrew, translates verse two: “Thy beauty, O King Messiah, is greater than that of the children of men.” The messianic verses (verses 6-7), address the King as God while the one who speaks is “God, Your God.” This is a conversation being carried on by God the Father and God the Son. God has anointed the Son for a particular purpose and this is salvation. Historically, the verse could also be translated as “Your throne is a throne of God.” This would mean it was established in righteousness.

Verses 10-15-The call to the bride to marry the king. She is told to forget her past and her heritage. This would imply that she is a foreigner. It holds true for us today as seen in Luke 14.26.

Going along with the messianic interpretation, she would represent the Gentiles or the Church (Ephesians 5.22-33). The Church or the Bride will be given the beauty of the King and is commanded to worship or pay homage to Him. This is presented in Revelation 19.1-10 as the Wedding of the Lamb.

Verses 16-17-The call to establish a lasting dynasty is given to the children of the King (Christians). We are to make His name known by the way we reflect His life and mission (Matthew 5.13-16).

Take a moment to listen to “Shout Your Fame” by Hillsong.