303. MESSIAH IN DAVID'S PSALMS
"All things must be fulfilled which were written ... in the Psalms concerning me"
The Book of Psalms is the largest book in the Bible and David composed many of the Psalms in the Book. David's mind was in harmony with the God of Israel and, following his anointing, the "Spirit of the Lord came mightily" upon him (1 Sam. 16:13). In this way the mind of Yahweh was communicated to him, so that his words were of God. As David later recorded, "The Spirit of the Lord spake by me and his word was in my tongue" (2 Sam. 23:2). David also had an exceptional ap¬preciation of music. This is apparent from the fact that he was chosen above all to play on the harp before Saul (1 Sam. 16:16-23). This talent was utilised and the utterances of the Spirit were set to music and are known to us as The Psalms. It was David also who organised the sons of Asaph, Heman and Jeduthun, to "prophesy with harps, with psalteries, and with cymbals". The Word of God was put to song and in this way the people were taught His ways (1 Chron. 25:1).
Our aim in this lesson is to see examples of how the Psalms of David foretell the things concerning Christ.
Psalms 2; 16; 22; 69; 110
STRUCTURE AND CONTENTS OF DAVID'S PSALMS.
Many of the Psalms of David were written on specific occasions and this is indicated by the superscription at the beginning of them. For example, Psalm 63 has the superscription: "A Psalm of David, when he was in the wilderness of Judah", and thus is related to his experiences as recorded in 1 Sam. 23, etc. The words: "To the chief Musician" appear above Psalm 64, but should be found below Psalm 63 to form the subscription of that Psalm. Thus there are three parts to an ideal Psalm; namely, the superscription, the Psalm itself, and the subscription. This division into three parts can be seen in the psalm recorded in Habakkuk chapter 3.
David's experiences in many ways run a close parallel with those of his greater Son, the Lord Jesus Christ. The feelings he had in exile, when he despaired of life and was thrust upon his God, were made the basis of the Psalms which portray Messiah's sufferings. In these prophetic Psalms the "Spirit of Christ . . . testified beforehand the sufferings of Christ and the glory that should follow" (1 Pet. 1:11). In fact the life and mission of Christ is revealed in profound detail; so much so that it is only possible in this lesson to touch upon the major events as recorded in a selection of Psalms by David, namely Psalms 2, 16, 22, 69 and 110.
The importance of these Psalms cannot be over-emphasised. They are frequently quoted in the New Testament and contain many of the stock quotations used in apostolic preaching. The Lord Jesus appealed to them to convince his bewildered disciples that his sufferings and death were the guarantee, not the disqualification, of his Messiahship: "And he said unto them ... all things must be fufilled, which were written in the Law of Moses, in the prophets, and in the PSALMS, concerning me ... thus it behoved Christ to suffer, and to rise from the dead the third day" (Lk. 24:44-46).
SUFFERING AND DEATH. (Psalms 22 and 69)
These two psalms in particular portray the sufferings unto death of Messiah, even though written by David. The words of Psalm 69:9, "the zeal of thine house hath eaten me up," were called to mind by the disciples early in the Lord's ministry, when he was repulsed by merchan¬dising in the very precincts of God's Temple (Jn. 2:17). The multiplica¬tion of his enemies, because he faithfully did his Father's will, and their hatred towards him is expressed in the words, "They that hate me without a cause are more than the hairs of my head" (v.4; Jn. 15:25), and "the reproaches (insults) of them that reproached thee are fallen upon me" (v.9; Rom. 15:3). In David's experiences were found the counter¬parts of Messiah's earnest pleas for deliverance (vv. 13-18). Even the offer of vinegar to the crucified Lord was foretold (v.21; Matt. 27:48).
Psalm 22 takes us to the cross itself. So accurate was this prophecy that the impaled Lord uttered its words, "My God, my God, why hast thou forsaken me" (v.1; Matt. 27:46). The words which would fall unconsciously from the mouths of his murderers were known to the Spirit: "He trusted in the Lord that He would deliver him: let Him deliver him, seeing He delighted in him" (v.8; Matt. 27:43). The parting of his garments and the casting of lots for his vesture, minor but specific prophecies, were likewise specified and fulfilled (v.18; Matt. 27:35). The precise mode of his death, the piercing of hands and feet without bone fracture, was likewise brought about by an amazing conjunction of circumstances (v.16; Psa. 34:20; Jn. 19:31-37).
Thus both Psalms depict the sufferings and death of Messiah, but they also teach his resurrection, for they conclude upon a happier note. His cries were not in vain. His Father heard and "set him up on high" (Psa. 22:24; 69:29). Psalm 22 concludes with the picture of the victorious Lord in the midst of the ecclesia and the final conversion of "all the ends of the world" (vv. 25-31; cp. 69:35-36).
RESURRECTION. (Psalm 16).
The promises made to David demand that his son be a resurrected man. David was specifically told that "of the fruit of his own body" God would raise up one to sit upon his throne and that his kingdom would be "established FOREVER" (2 Sam. 7:16). The question then arose in David's mind — how could one of his mortal descendants live forever? David solved the problem by realising that his seed would have to be raised from the dead. The Apostle Peter tells us these things in Acts 2:25-31. After quoting Psalm 16, which was written by David, he proceeds to explain its meaning. Significant words were to be found in this Psalm which could not apply to any man who had lived in the past: "thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption". Though written by David, they could not apply to him seeing that he "saw corruption" (v.29).
Peter says that David was prophesying when he wrote Psalm 16, for he understood the requirements of the promise — that his mortal son should live forever (v.30). Seeing that the tomb of Christ was empty and they had seen and heard the risen Lord, these recent events and prophecy were in accord (v.32). God had raised His son from the dead according to the Scriptures.
There is no doubt that this Psalm was the leading proof in the preaching of the apostles, that Messiah had to be a resurrected man. The Lord had "opened their understanding". Later the apostle Paul used this Psalm in exactly the same way (Acts 13:34-37).
ASCENSION AND SECOND COMING (Psalm 110).
If the Lord had risen, where was he? This question confronted the apostles in their preaching. It was conclusively met by the quotation of Psalm 110:1, "Yahweh said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool". The ascension of the Lord was here foretold (cp. Acts 2:33-35).
The Psalm also foretells an important consequence of his ascension, i.e., that during his absence the Lord Jesus would be a priest after the order of Melchizedek (v.4). Because he rose from the dead, he must have been without sin — "King of Righteousness" ("Melchizedek") — and since he now has eternal life he can mediate in heaven at God's right hand, a place forbidden to mortal man.
Psalm 110 does not stop at this. A limit is placed on his duration in heaven. He will be there "UNTIL his enemies are made his footstool". Thus the Psalm speaks of his intervention at Armageddon and of his victory (vv.2, 5-7).
The Lord Jesus placed a question before the Pharisees based on Psalm 110:1. He asked them whose son Messiah would be. They replied without hesitation, "the son of David". But in Psalm 110:1 David addresses his son as his "Lord". The Lord Jesus asked them why David did this, for a father, in Jewish reckoning, was always of greater honour than his son — and surely this would apply in the case of illustrious King David! But it did not in the case of Messiah — why? The Pharisees could not answer and dared not ask him any more questions (Matt. 22:41-46). But why was David's son also his "Lord"? The answer lies in the fact that he was also the Son of God. It was this that the Jews so consistently refused to acknowledge and accept, and for which they called him a blasphemer (Jn. 5:18; Matt. 26:63-65).
HIS UNIVERSAL POWER AND KINGDOM (Psalm 2).
This psalm may have been written by David following his victory over the confederacy that came against him when he attacked Ammon (2 Sam. 10:6-19). In it is seen the confrontation that will face the Lord Jesus when he returns and establishes his power in Zion. Nations will rage and gather themselves together to put down Yahweh's anointed (vv.1-3). But the wrath of man is a puny thing in the path of God's judgments and He will laugh and vex them (vv.4-5). Because he is God's Son he has "a more excellent name" and shall inherit "the uttermost parts of the earth". Son-ship entitled him to heirship and he will use divine power to crush the nations (vv.8, 9). Verse 9 is cited in Rev. 2:27 where the Lord promises the same power to the saints: "He that overcometh and keepeth my works unto the end, to HIM will I give power over the nations: and HE shall rule them with a rod of iron." We, too, can become sons of God by baptism into the name of the Son and, "if sons", then we shall be heirs of God as well (Rom. 8:17).
The Psalm concludes with some good advice for rulers when Christ returns. They are called upon to submit to him or perish (vv. 10-12). The following quotations show that some will and some will not submit (Mic. 4:2-3; Psa. 72:9-11).
LESSONS FOR US:
• The Psalms reveal David's innermost feelings in his distresses. These were taken and amplified by the Holy Spirit, so that they accurately prophesied Messiah's experiences.
• Meditation upon these remarkable prophecies made 1,000 years before Christ, and their subsequent fulfilment, should deepen our
appreciation of the power and authority of the Word.
• Some of these Psalms envisage both advents. The fact that the prophecies of the first advent have been fulfilled, should assure us of the fulfilment of those events which still lie in the future.
PARAGRAPH QUESTIONS:
1. How do we know that the Psalms of David are inspired?
2. Why did Peter quote from Psalm 16 in his speech recorded in Acts 2?
3. Why did David call his son his Lord? Base your answer on Psa. 110:1 and say why Jesus asked the Pharisees this same question.
ESSAY QUESTIONS:
1. How do David's Psalms reveal the life and mission of the Lord Jesus Christ? Give examples from two Psalms.
2. Show how Psalms 22 and 69 portray the sufferings and glory of Christ.
3. What do Psalms 2 and 110 say about Christ's second coming?