We have been watching the prophetic Psalms unfold for the past twenty-five years. With the discovery in September 1983, that end-time prophecies were couched within the pages of David and Solomon's Psalters, we endeavored to follow the trail wherever it led us. We saw the twentieth century open in Psalm 1 with the promise of a Jewish return to the land of their forefathers under two symbols -- the birth of a baby and the replanting of a tree -- both symbols of national Jewish identification.
We noted the ranting of Nazi Germany and the dreadful holocaust of World War II in Psalms 39-45. We were amazed to find the tree and the baby repeated in Psalm 48, the year of Israel's statehood, after which we became aware that the Psalms appear in our Bible as the 19th book of the Old Testament, counting from Genesis, and the 48th book from the end of the Bible, counting back from Revelation. Was this by divine appointment?
Furthermore, each psalm seemed to be numbered according to the year in which an attending prophecy was fulfilled. Psalms 39-45 contained graphic descriptions of Nazi atrocities that occurred in the years from 1939-1945. And national Israel was born in 1948, just as described in Psalm 48.
We noted that the theme of Psalms 73-89 centered upon a revival of Jewish Temple liturgy, with a quest for the return of the Ark of the Covenant. It was during that time (1973-1989) that the Jerusalem Temple Institute began to build the tools of the Temple and a school of the priesthood was established. During that time, rumors begin to surface that the Ark of the Covenant had been located in Aksum, Ethiopia, and that Israeli operatives had retrieved it.
We saw the 1991 Gulf war described within the context of Psalm 91, and were delighted when Psalm 91 became the motif of our troops that year. Articles about Psalm 91 were published in the New York Times, and other major publications. We watched each year thereafter for any sign of the second coming and faithfully taught what we considered to be "Hidden Prophecies in the Psalms."
By the end of 2006, and the introduction of 2007, we reached the conclusion that the fifth book of the Psalter (Psalms 107-150) no longer seemed to be chronological. These 44 psalms are attributed to the work of Ezra, having been compiled after the Babylonian captivity. And yet, they are definitely filled with end-time prophecies and allude to the establishment of the Messianic kingdom. To me, it is entirely possible that these psalms could put the world on fast-forward and introduce Heaven's kingdom within a few short years -- certainly not playing out to the year 2050.
With that said, it is noteworthy that we should examine Psalms 108-110 for any word that might kindle an anticipation for the rapture of the Church and other attending end-time events. I cannot emphasize enough that Psalm 108 should in no way be used to predict a date for the rapture. There are many references to the resurrection and rapture throughout the Bible -- none alluding to a date. We are instructed by our Savior that "… of that day and hour knoweth no man, no, not the angels of heaven, but my Father only" (Matthew 24:36).
However, this does not lessen my enthusiasm over the passage in Psalm 108 that alludes to the Messiah coming for His "beloved" (Psalm 108:6). But, let's not get ahead of ourselves. Let's start with the first six verses and work our way through the sacred text.
Delivering the "Beloved" In the Clouds
These first six verses give us something to rejoice about. The Jews believe they refer to a national deliverance by their Messiah during their final war. On the other hand, these verses may also contain allusions to the resurrection and rapture. In verse one David speaks of singing with a steadfast "heart" and making music with his soul, which the KJV renders as "my heart" and "my glory," for the soul is the glory of man. Verse two alludes to the music of the "psaltery and harp" as David awakens the dawn. Could this be a reference to resurrection morning? Verse three alludes to the gathering of a worldwide congregation to sing praises "among the people" and "among the nations." Such universal praise will occur when our Lord gathers all saints before His throne. Verses four and five refer to God's mercy and exaltation "above the heavens" and a reaching "unto the clouds," a possible reference to our being caught up in the clouds. And verse six sees the deliverance of our Lord's "beloved," a possible reference to the Bride of Christ. With that in mind, read the following six verses carefully. Then we will consider their possibilities:
"O God, my heart is fixed; I will sing and give praise, even with my glory. Awake, psaltery and harp: I myself will awake early. I will praise thee, O LORD, among the people: and I will sing praises unto thee among the nations. For thy mercy is great above the heavens: and thy truth reacheth unto the clouds. Be thou exalted, O God, above the heavens: and thy glory above all the earth; that thy beloved may be delivered: save with thy right hand, and answer me" (Psalm 108:1-6).
Comments From the Tehillim
The Tehillim, a Jewish commentary on this Psalm, sees a Messianic deliverance of Israel in these verses. The twelfth-century traditional French Torah scholar, Rabbi David Kimchi, otherwise known as "Radak" (1160-1235), explains that these verses refer "… to the fortunes of Israel as a whole. In the future, the Messiah, scion of David, will deliver Israel from exile and will lead the Jews in triumphant conquest of their enemies." (Abraham Chaim Feuer, Tehillim, vol. 2, page 1319.)
David's heart is "fixed" (steadfast) because he firmly clings to his belief that God will send the Redeemer. Another Jewish sage opines, "When the Messiah restores strong leadership to Israel he will strengthen the moral fiber of the people and make their straying hearts steadfast once again."
Verses 2-6 first appeared in Psalm 57, where David was desperately fleeing from Saul, and pleading for God to rescue him: "They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. Selah" (Ps. 57:6). Notice this verse precedes David's refrain. David explains that his enemy has prepared a trap, but that they will be caught up in their own device. In Psalm 57 Saul is the primary adversary in mind. However, in Psalm 108, the theme takes us to the days just prior to the Messianic kingdom. The following verses in Psalm 57 refer to Saul's trap, but but in Psalm 108, they speak of Israel's desire for the Messiah to come to their rescue:
"My heart is fixed, O God, my heart is fixed: I will sing and give praise. Awake up, my glory; awake, psaltery and harp: I myself will awake early. I will praise thee, O Lord, among the people: I will sing unto thee among the nations. For thy mercy is great unto the heavens, and thy truth unto the clouds. Be thou exalted, O God, above the heavens: let thy glory be above all the earth" (Psalm 57:6-11).
These same verses in Psalm 57 refer to David's desire to be rescued from King Saul. The Jewish commentary says, "When Saul's threat was finally removed, David's melancholy was dissolved and the full force of his unique personality burst forth. David's soul now composed music to God, for it surged with renewed hope and vitality. This same description applies to the metamorphosis which Israel will undergo in the Messianic era, after being redeemed from exile." Even the rabbis say that David's words become prophetic. Notice that the passage in Psalm 57 does not contain the verse that appears in Psalm 108:6: "That thy beloved may be delivered." David adds this statement to his previous refrain and thus changes the entire context. In Psalm 108, David is no longer concerned with Saul, but with the advent of the Messiah. I see it as a possible reference to the Messiah's bride -- namely, the New Testament church -- though the rabbis see Jehovah's beloved as national Israel.
Concerning the "dawn" of verse two (rendered in the KJV as "awake early"), Rabbi Feuer writes, "Before the dawn of the Messianic redemption, there will be a universal revival of the Jewish spirit" (Tehillim, vol. 2, p. 1320). I see it as the dawning of the Messianic Era -- the dawning of the seventh millennium. The resurrection is clearly in view in this statement.
Israel's Victory over Its Enemies
Now we come to the celebration of Israel's victory in their war with Arab enemies. By the way, this passage is also not unique to this psalm. Verses 7-13 first appeared in Psalm 60:6-12, and also referred to David's triumph over Saul's forces, and yet, David draws from the refrain a new theme -- God's deliverance of Israel in the wars of the Tribulation Period. The rabbis allude to Psalm 108 as a Messianic psalm of deliverance in the end time:
"God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth. Gilead is mine; Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver; Moab is my washpot; over Edom will I cast out my shoe; over Philistia will I triumph. Who will bring me into the strong city? who will lead me into Edom? Wilt not thou, O God, who hast cast us off? and wilt not thou, O God, go forth with our hosts? Give us help from trouble: for vain is the help of man. Through God we shall do valiantly: for he it is that shall tread down our enemies" (Psalm 108:7-13).
The cities listed in these verses comprise the modern territories currently inhabited by Palestinians and Jordanians. Shechem (v.7) refers to the valley community encompassed by Mount Ebal (on the North) and Mount Gerizim (on the South), the site where Joshua read the law to the tribes and pronounced the "blessings" and the "cursings." Today, the area is heavily occupied by the Palestinians. However, in the Messianic Era, the curse will be lifted. It will be occupied by Israel once again. Gilead was a mountainous territory east of the Jordan River and bounded on the north by the Yarmuk River and the south by the Jabbok River. There was also a notorious city by that name. Hosea wrote, "Gilead is a city of them that work iniquity, and is polluted with blood" (Hosea. 6:8). The Jewish commentary says that the Messiah will claim the city for his own possession and transform it into a tranquil metropolis.
Gilead comprises the northern section of Modern Jordan, while Moab and Edom are today's Southern Jordan. Philistia is the ancient name for the modern Gaza Strip. Since these territories are vast and widespread, it may be assumed that Israel will be in possession of all of the area currently touted as "Palestinian." Following the Tribulation Period, Jesus Christ will assume control of the entire world as King of kings. Manasseh, Ephraim and Judah were three royal tribes that will submit to the rule of the Messiah when He comes. Therefore, David's song looks forward to the Messianic Era. We pray that it will be soon in coming.
Psalm 108, though comprised of two of David's earlier songs, is clearly prophetic of the days just prior to the arrival of the Messiah. It picks up the theme introduced in Psalm 107 and prepares us for the next psalm, in which the Antichrist stands guilty before a tribunal that will decide his fate.
Psalm 109
David appears in the role of prophet once again as he lays out this psalm. At this time, it seems that the Tribulation Period has ended, Christ has returned to establish the Messianic kingdom, and His first order of events is to establish a tribunal to judge the Antichrist and Satan. As the psalm opens, Israel is pleading their case against their oppressors and asking for divine justice:
"Hold not thy peace, O God of my praise; For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue. They compassed me about also with words of hatred; and fought against me without a cause. 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 109:1-5).
The Jewish people have suffered abuse from the rest of the world for centuries. The rabbis say that "the mouth of the wicked" refers to the Romans who entered the Holy of Holies saying, "Where is your God? Let Him come and do battle with us!" They say "the mouth of the deceitful" refers to "the Arabs, the crafty and thieving offspring of Ishmael. With their false love they attempted to lure me away from my true God, to follow their false and worthless religion" (Ibn Yachya). In Psalm 120:5-7, the Psalmist writes: "Woe is me … that I dwell in the tents of Kedar! My soul hath long dwelt with him that hateth peace. I am for peace: but when I speak, they are for war." The rabbis teach that these verses are prophecies that point to the days just prior to the appearing of the Messianic kingdom. They say Kedar refers to the Arabs -- the sons of Ishmael who will try to destroy the Jews in the end-time. Arab historians have actually chronicled Mohammed's lineage from Ishmael through his son, Kedar. Genesis names Kedar among the twelve sons of Ishmael:
"Now these are the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham: And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, and Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations" (Genesis 25:12-16).
Kedar lived in northern Arabia. Today, his Islamic offspring is Israel's worst enemy. Jew hatred has never been so prevalent among the Arabs as it is today. There is nothing so blatantly devilish as the persistent persecution of the Jews -- from the nineteenth-century massacres of the Russian pograms, to the twentieth-century holocaust of Nazi Germany, to the twenty-first century bombardment of Kassam rockets at the hands of Hamas terrorists in Gaza. The Jews are lied about, accused of atrocities they did not commit and openly reviled by their Arab neighbors -- they have become the "whipping boy" of the world. Every time they offer their hand of friendship and try to negotiate a peace accord with the Palestinians, they are met with more violence and venom from such groups as Hamas, Hizbollah, Syria, Al Caida and the hostile rhetoric of Iran's Ahmadinejad.
As this psalm gets underway, anti-Semitism has run its course and now the Chosen People will have their day in court before the divine Judge. The scene is a courtroom. The defendants are Satan and his son -- the Antichrist -- and the indictment is read:
"Set thou a wicked man over him: and let Satan stand at his right hand. When he shall be judged, let him be condemned: and let his prayer become sin. Let his days be few; and let another take his office" (Psalm 109:6-8).
The Antichrist will be the most wicked man ever to hold political office in the history of the world. Combine the wickedness of all evil potentates -- from the bondage of Egypt, to Babylonian and Persian oppression, to Nero, to Hitler -- none can compare to the embodiment of evil that will reside in the future Antichrist. He will take over the reigns of world government, rule for three and a half years, and bring all nations down to ruin at Armageddon. During his short reign, more people will die than have been killed in all other wars of history combined. His ruthless take-over of all nations, under the guise of a New World Order, will enslave mankind in a manner only envisioned by the prophets. By establishing his system of control (i.e., the mark of the beast) he will oppress the human spirit to the breaking point. He will establish his throne on the Temple Mount, not as the rising political leader of Israel, but as the head of the United Nations. However, because he takes over the Temple Mount, claims to be the Jewish Messiah, and launches the mark of the beast, the world will think that the Jews are to blame. After all, aren't the Jews in charge of the world's banking system? Any intelligent person should know that this is not the case, but this could be the lie that brings on Armageddon. In my opinion, during the battle of Armageddon, the armies of the world will converge upon Jerusalem for the purpose of killing the Antichrist and all Jews.
However, some theologians think that the Antichrist will lead the world's forces against Israel -- in the same manner as Gog was the leader of the forces of Magog. One popular notion is that the Antichrist will be a Moslem -- the anticipated Imam Mahdi. It is true that the sons of Ishmael will lead the invasion forces against Israel in the battle of Armageddon, but I see the Antichrist as their target, rather than as an Islamic leader. Otherwise, how could Daniel say, "But tidings out of the east and out of the north shall trouble him" (Daniel 11:44).
I see the Antichrist as a Danite, come to claim messiahship. Rabbis have written that Samson was a prototype of the Messiah -- that his mother was from the tribe of Judah, but that his father was from the tribe of Dan. In like manner, they say, the Messiah's father will be from the tribe of Judah, but his mother will be from the tribe of Dan. When the Antichrist enthrones himself in the Jewish sanctuary on the Temple Mount and claims to be deity, the religious Jews will recoil in horror. They will flee into the mountains. Knowing the prophets, they will escape Jerusalem because of what they know is coming. They will realize that the true father of the Antichrist is Satan, himself, the great usurper of God's kingdom -- pretender to the divine throne. The Apostle Paul described him as one "Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God" (2 Thessalonians 2:4). But his reign will be short lived. The world will rebel against his "mark" and its "personal identification number" and set out to put a stop to his diabolical scheme to enslave mankind.
The Verdict
Not only will the Antichrist be condemned for his heinous crimes, but his family will be punished as well. David wrote:
"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 hath; 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 the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out. Let them be before the LORD continually, that he may cut off the memory of them from the earth" (Psalm 109:9-15).
It is a fact that when a criminal is prosecuted, he brings shame and suffering upon his family. It is not the fault of the judge or the jury, but of the criminal alone. In verse 14, David reminds the Lord of the iniquity of his "fathers." That would be the family lineage from which this arch-criminal comes. In the case of the Antichrist, his roots extend back into past ages -- to the "seed of the serpent." Therefore, David points out that the entire family lineage should suffer -- "that he may cut off the memory of them from the earth."
John tells us in the book of Revelation: "And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone" (Revelation 19:20). Furthermore, Satan, who stands at the right hand of the Antichrist will be judged as well:
"And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season" (Revelation 20:1-3).
David tells us why such a harsh sentence will be meted out to this arch-enemy:
"Because that he remembered not to shew mercy, but persecuted the poor and needy man, that he might even 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. 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 covereth him, and for a girdle wherewith he is girded continually. Let this be the reward of mine adversaries from the LORD, and of them that speak evil against my soul" (Psalm 109:16-20).
This psalm seems to allude to the Judgment of the Nations in addition to Satan and the Antichrist. In Matthew 25, Jesus refers to a judgment upon the nations because of the way they treated the Jews:
"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal" (Matthew 25:31-46).
Life is a testing ground. This is something we should understand. God didn't promise to make life easy for us. Quite the contrary, God is testing us every day to see how we react to every situation. Life is deliberately filled with problems to solve. Most important among them is how we treat other people. Do we live selfish lives, or do we seek to make life easier for those around us? Let's face it. We will be rewarded for our acts of love and punished for our acts of hatred. It's not complicated. But our human nature tells us otherwise. We conjure up fantasies about people hating us -- thinking or saying unkind things about us when, in fact, 99% of the time, they are too busy trying to solve their own problems. Let us take the high road and think kindly of others, remembering that we will face the eternal judge some day. Race hatred, bigotry, and anti-Semitism should not be allowed to germinate and grow in our hearts and minds. As a child, I heard the old saying, "Be nice! Everybody is having a hard time!" That is a good idea for us all.
David takes on the persona of national Israel -- the beleaguered Jews as he prays:
"But do thou for me, O GOD the Lord, for thy name's sake: because thy mercy is good, deliver thou me. For I am poor and needy, and my heart is wounded within me. I am gone like the shadow when it declineth: I am tossed up and down as the locust. My knees are weak through fasting; and my flesh faileth of fatness. I became also a reproach unto them: when they looked upon me they shaked their heads" (Psalm 109:21-25).
When Jesus returns in power and great glory, he will avenge the Chosen People. Divine judgment will be meted out to the nations; the Messianic kingdom will be established; and Israel will be placed at the head of the nations. Then the Abrahamic promise will be realized: "And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed" (Genesis 12:3).
David concludes his psalm with a plea for help:
"Help me, O LORD my God: O save me according to thy mercy: that they may know that this is thy hand; that thou, LORD, hast done it. Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice. Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle. I will greatly praise the LORD with my mouth; yea, I will praise him among the multitude. For he shall stand at the right hand of the poor, to save him from those that condemn his soul" (Psalm 109:26-31).
Even though this psalm alludes to the future, David concludes with a prayer from his own generation. Somehow, he knows that Israel is going to face thousands of years of persecution before the final judgment, and he prays for God to avenge his people. He is saying, please punish our enemies, but at the same time, please keep us from becoming bitter. David is not asking to be delivered from testing, but that Israel might pass the test and be rewarded in the end.
The Prophecies of Psalm 110
This is one of the most popular psalms in Scripture. It is mentioned several times in the New Testament. Some have said it is the most often quoted psalm and is referred to in the teachings of Jesus, Peter, Stephen and Paul. The rabbis claim that God was talking to Abraham in its opening verse, but the Hebrew text renders the passage, "Yahweh said unto Adonai, Sit thou at my right hand." Adonai could not be Abraham. Nor could it be David, but the rabbis have said, "Abraham's mission was continued by David, and it will be completed by the Messiah. This psalm is dedicated to these three pillars of Jewish tradition" (Tehillim, vol. 2, page 1339). Even though Jewish sages claim that God was talking to Abraham, they admit that the "mission" will be completed by the Messiah. In the end, even they think the Messiah will sit at the right hand of God. As we shall see in the New Testament, this passage clearly teaches that Jesus Christ is the one who sits at the right hand of God. The psalm is all about Jesus! David writes:
"The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool" (Ps. 110:1).
Teaching in the Temple
One day, while teaching in the Temple, Jesus took the opportunity to bring up the subject of Psalm 110. A group of Pharisees were among those listening to Jesus teach. This encounter is recorded in three Gospels -- Matthew, Mark and Luke. Jesus' question concerned the one who was invited to sit at God's right hand, indicating that it was generally believed that the scion of David would be the one -- that is, the Messiah:
"While the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ? whose son is he? They say unto him, The son of David. He saith unto them, How then doth David in spirit call him Lord, saying, the LORD said unto my Lord, sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son? And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions" (Matthew 22:41-46, Mark 12:35-37 and Luke 20:41-44).
Our Savior implies that He is both the scion of David and the promised Messiah. But as far as being David's son, He tells the Pharisees that David called him, Lord. Even though Joseph and Mary were both from the lineage of David, Jesus was virgin born, thus making him the scion of David, but not his direct son. He was, in fact, the Son of God. He was from the "seed" of the woman without a human father.
This teaching continued to haunt the Pharisees. Therefore, when Jesus was dragged before the Sanhedrin Court, the high priest, Caiaphas, asked Him about the passage that spoke of Him being seated at the right hand of God, intimating that the one who sits at the right hand of God is the Messiah:
"Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (Matt. 26:64 and Luke 22:69).
Mark's account adds this perspective:
"But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, and saith, What need we any further witnesses? Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death" (Mark 14:61-64).
The Ascension
Mark goes on to tell us that when Christ ascended into heaven, He took His place at the right hand of God:
"So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen" (Mark 16:19,20).
Peter's Sermon on the Day of Pentecost
Ten days later, Peter spoke of this psalm in his famous sermon on the Day of Pentecost:
"For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made the same Jesus, whom ye have crucified, both Lord and Christ" (Acts 2:34-36).
Obviously, this psalm ranks high among the Old Testament prophecies concerning the ministry of Jesus.
Stephen's Trial
Again, a few weeks later, when Stephen was put on trial, he affirmed that Christ was standing on the right hand of God:
"But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God" (Acts 7:55).
The Jews were so angry, they dragged Stephen outside the city walls and stoned him. This event launched a persecution of Christians headed up by Saul -- the Pharisee who soon met Christ on the Road to Damascus. This spectacular encounter profoundly changed his life. We are told that he saw Jesus in a light that blinded his eyes for three days. Perhaps he saw Christ standing at the right hand of God, just as Stephen had declared a few days before. That made a believer out of him! He was converted and eventually wrote at least 13 New Testament books. In Romans 8:34, this once-persecutor of Christians wrote:
"Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us" (Romans 8:34).
In the opening chapter of his epistle to the Ephesians, Paul repeated the teaching of Psalm 110:1:
"Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under his feet, and gave him to be the head over all things to the church" (Ephesians 1:20-22).
Also, Paul repeated the same teaching in his letter to the church at Colosse:
"If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth" (Colosssians 3:1,2).
Evidently, this psalm had a profound effect on the life and ministry of the Apostle Paul. It became the primary theme of the treatise to the Hebrews. I have long believed that Paul wrote Hebrews in his native Hebrew language, and that it was later translated into Greek. The translator used classical Greek instead of the common Greek that Paul used for his thirteen epistles. Therefore, the book of Hebrews reads like prose. For this reason, some reject the idea that Paul wrote the book of Hebrews. However, when you read the following passages about Psalm 110, you can relate its teachings to the previous Pauline passages, leading to the conclusion that Paul could have penned the following treatise as his 14th epistle.
The Book of Hebrews
The beauty of the language is profound:
"God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high" (Hebrews 1:1-3).
This reference to Psalm 110 makes it clear that Jesus is the subject of David's psalm. Again, in verse 13, Paul pointed to Christ as the subject of the psalm:
"But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?" (Hebrews 1:13).
It was not an angel to whom the offer was made, but Jesus Christ, the Son of God. In the fifth chapter, another reference is made to Psalm 110. This time, He is linked to the Melchizedek priesthood:
"As he saith also in another place, Thou art a priest for ever after the order of Melchizedek" (Hebrews 5:6).
The Adonai who was invited to sit at God's right hand, is the same person who was declared to be a priest after the order of Melchizedek. Perhaps this reference to Melchizedek, who was the priest of the Most High God in the days of Abraham, is what caused rabbinical authorities to think that Abraham was the one invited to sit at the right hand of God. But the Scripture is clear -- Abraham is not the priest in God's mind, Jesus is that priest. The seventh chapter explains further:
"And it is yet far more evident: for that after the similitude of Melchizedek there ariseth another priest, who is made, not after the law of a carnal commandment, but after the power of an endless life. For he testifieth, Thou art a priest for ever after the order of Melchizedek. For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. And inasmuch as not without an oath he was made priest: (for those priests were made without an oath; but this with an oath by him that said unto him, The Lord swear and will not repent, Thou art a priest for ever after the order of Melchizedek:) By so much was Jesus made a surety of a better testament. And they truly were many priests, because they were not suffered to continue by reason of death: But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself" (Hebrews 7:15-27).
The book of Hebrews offers the best commentary on Psalm 110 to be found anywhere. Adonai (i.e., Jesus) is our High Priest. He makes intercession for us. He is our advocate. He speaks to the Father on our behalf. Note the following passages in Hebrews:
"Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens" (Hebrews 8:1).
"But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified" (Hebrews 10:12-14).
"Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God" (Hebrews 12:2).
Again and again, we are taught that Jesus sits at the right hand of God until that day, when He returns to Earth as Judge.
Peter's Epistle
Peter's first sermon drew from Psalm 110. It must have profoundly affected Peter's ministry as well, because he returned to the subject in his first epistle:
"Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him" (I Peter 3:22).
These New Testament references show the importance of Psalm 110 to the whole picture. As we shall see, this is not the only subject drawn from Psalm 110. The Second Advent of Christ is also treated in this psalm. He will only sit at the right hand of God until the enemy becomes His footstool. At that time, He will return to earth to conquer and judge the sinful:
"The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek" (Psalm 110:2-4).
David wrote that the Jewish people, who have languished in exile for so many centuries, would be "willing in the day of thy power." That is a prophecy of the Second Coming. David used the term, "in the beauties of holiness from the womb of the morning," which I think is a reference to the dawning of the seventh millennium. To me, "holiness" refers to the meaning of e koph -- the nineteenth letter of the Hebrew Alphabet.
Could this be a reference to the generation that would see the return of the Jews to the land of their forefathers? In this regard, it is also remarkable that the book of Hebrews is the 19th book of the New Testament. The theme of Hebrews seems to take us into the future to that generation, in which the Jews return to the Promised Land and prepare for the Second Advent of their Messiah. The author of Hebrews explains that Jesus is the Messiah for whom they have been looking.
The Day of the Messiah
David looks into the future to that last generation, in which the Messiah will leave the right hand of God and return to this earth as its Judge. The prophetic meaning is clear. David speaks of Armageddon:
"The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. He shall drink of the brook in the way: therefore shall he lift up the head" (Psalm 110:5-7).
This is descriptive of the final battle of Armageddon, wherein the armies of this world, bent on the genocide of the Jews, will be defeated. No mercy will be shown to the Jew-haters in that day. It will be too late for them to repent. Jesus will slay the wicked with the spoken word. There will be no place to hide.
John's Apocalypse
John describes how the world's lying, conniving politicians, and their dupes, who set out to destroy the Jewish dream, will try to hide in that day. But there will be no escape. John writes:
"And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand?" (Revelation 6:15-17).
John quotes a phrase from Psalm 110:5, "The Lord at thy right hand shall strike through kings in the day of his wrath."
Jesus Is the Judge
Finally, we are taught in the New Testament that Jesus will be the Judge when that day comes. John tells us that Jesus said, "For the Father judgeth no man, but hath committed all judgment unto the Son" (John 5:22).
Jesus will be the Judge before whom all men must stand and give an account of the way they have lived. To the saints, the Judgment Seat of Christ will be a time of rewards and reconciliation. Got a problem with a fellow Christian? It will be resolved. Rewards will be given and/or removed in that day.
But to the wicked, at the close of the seventh millennium, Christ will sit upon the great white throne. Every Christ rejecter will meet his fate in the lake of fire. For this reason, we need to be out winning souls.
Let us be the carriers of the Gospel into all the world. To win the lost would be reward enough, but beyond that, Jesus will reward us. We will be laying up treasures in heaven with our efforts to win the lost.
Oh, may we hear our Savior say, "Well done thou good and faithful servant."