As we saw in the previous post on the resurrection, Peter looked at Psalm 16 and showed how Jesus’ resurrection was foretold. In Acts 2 Peter goes on to show that Jesus is now at God’s right hand, as Psalm 110 foretold. Jesus Himself had quoted from Psalm 110 and stomped His critics (see e.g. Matt. 22:41-46). And when you look at 110:1 it’s not surprising that they were stomped.
So, we see that Jesus is at God’s right hand until… Until He makes His enemies His footstool. That means that Jesus is coming back—and the New Testament repeatedly says soon—to bring judgment, and pervasive peace through that judgment.
Jesus’ death and resurrection shows that He is indeed the Lord and Messiah. As the Lord and Messiah, He is coming back soon to vanquish every foe and establish His forever reign of peace. In His second coming, He will bring the Kingdom that was expected at His first coming. Read More…
Peter refers to this Davidic Psalm in Acts chapter 2. He said: “Fellow Israelites, I can confidently speak to you about the patriarch David: He is both dead and buried, and his tomb is with us today” (Acts 2:29). In short, David’s dead and his body rotted. David did, however, as a prophet tell us that one of his descendants would sit on his throne (v. 30). So, David seeing that in advance “spoke concerning the resurrection of the Messiah: ‘His body was not abandoned to the realm of the dead, nor did His body see decay’” (v. 31).
Paul says it a little differently. He says King “David, after he had served the purpose of God in his own generation, fell asleep and was laid with his fathers and saw corruption” (Acts 13:36). King David saw corruption. His body decomposed. So, David is not the “Holy One” that the Psalm refers to.
Paul goes on to say, “But He whom God raised up did not see corruption” (v. 37). Ding, ding, ding! Jesus is the Holy One! He is the long-awaited Messiah and forever King!
David knew that the LORD would place one of his descendants on the throne. How did he know this? Because…
“But I am a worm and not a man,
scorned by mankind and despised by the people.
7All who see me mock me;
they make mouths at me; they wag their heads;
8’He trusts in the LORD; let him deliver him;
let him rescue him, for he delights in him!'”
—Ps. 22:6-8 (Matt. 27:35-44)
It is hard and painful to think of Jesus being mocked. And yet He was mocked and mocked ruthlessly. Jesus was mocked by the chief priests, the scribes, the elders (Matt. 27:41), by robbers (v. 44), and by soldiers (Lk. 23:36).
It didn’t stop there, though. The condemned would be crucified naked. The cross was an instrument of shame as well as pain. Much of the mocking that Jesus underwent occurred as He was vulnerable and stretched out on the cross.
The Righteous One becomes the Rejected One. The Great Exchange took place, the righteous for the unrighteous. Barabbas goes free and the beautiful Savior is bludgeoned. So in Barabbas’ deliverance, we see our own.
Psalm 22 has an amazing amount of parallels with Jesus’ experience on the cross on Good Friday. It says he is surrounded by rough enemies that want to harm him (v. 12), he is attacked by their words (v. 13), he is exhausted and close to death (v. 14), he experiences fatal dehydration (v. 15), his hands and feet are pierced (v. 16), his bony frame is exposed (v. 17), and his garments are divided and cast lots for (v. 18 cf. Matt. 27:35).
Reading this Psalm you almost expect David to say something close to “Father, forgive them” because the account of Jesus’ crucifixion is foreshadowed so many times (see also Ps. 69:4, 9, 21). Instead, in somewhat of a parallel passage to this Psalm and in great contrast to Jesus, David calls for God’s burning anger to overtake his enemies (69:24), he pleads that God would “add to them punishment upon punishment” (v. 27), and that they would be “blotted out of the book of the living” and “not be enrolled among the righteous” (v. 28).
Messiah Jesus instead Himself receives punishment upon punishment, His life is blotted out, and He joins the unrighteous on a cursed cross (see Is. 53:9 and Matt. 27:38) to save His enemies, those who are far from Him. Jesus is the perfect lamb of God, the lamb without blemish, that takes away the sin of the world (Jn. 1:29; 1 Pet. 1:19).
Jesus is on trial. He who calmed the storm and reached out and touched and healed lepers is on trial. Jesus could have answered as God had once before when He was questioned.
He could have said, “’Who is this that darkness counsel by words without knowledge?!” (Job 38:2). He could have said, “Where were you when I laid the foundation of the earth?! (v. 4). Do you make the sun rise? (v. 12). Can you send forth lightening? (v. 35). Do you give the horse his might? (39:19). Is it by your understanding that the hawk soars? (v. 26).
And yet the One who created the universe by the word of His power and holds it together (Heb. 1:3), is on trial and even mocked. And the people cry out: “Crucify, crucify Him!”
Jesus is hated without cause (Ps. 35:19; 69:4) and people are wrongfully His foe because He never did a single thing that was wrong (1 Pet. 2:22; Heb. 4:15; 1 Jn. 3:5). And so, because He has never done anything wrong, He is attacked with lies and words of deceit (Ps. 35:20; 69:4). Jesus’ accusers said, “Aha, Aha! Our eyes have seen it!” (Ps. 39:21). But they hadn’t. They hadn’t because Jesus was without sin.
Jesus came to His own people and they did not receive Him (Jn. 1:11). Jesus was hated, rejected, and persecuted (Is. 53:3; Jn. 15:18). His friends abandoned Him (Ps. 88:8, 18; Matt. 26:56), even after making a pledge of undying loyalty. Yet, even while He Himself was being betrayed He protected His friends (Jn. 18:7-8)
Jesus, as Hebrews says, can sympathize with us (Heb. 4:15). He knows what it is like to experience betrayal of the worst kind.
Jesus was troubled in His spirit because one of His dear friends would betray Him. And it’s no wonder that He was troubled. Have you ever been hurt by a close friend? It hurts.
Yet Jesus was betrayed, as the Scriptures said He would be (Jn. 13:18).
Judas, Jesus’ “familiar friend” (Ps. 55:13), betrayed Him with a kiss (Matt. 26:48-49). Jesus used to walk with Judas in the very same garden in which He was betrayed (Jn.18:2-3). Jesus had also recently shared bread with Judas.
Jesus felt the blow of a backstabber but His pain would be far worse than any knife could inflict.
That’s exactly what happened to Jesus. He was consumed by zeal for the LORD’s house.
Can you imagine the scene? The whole city was frantic with excitement and expectation as Jesus came into Jerusalem. Many expected that Jesus would soon bring freedom from Roman oppression and establish a reign of peace. People expected Jesus to ridicule Rome and inaugurate the Jewish state. Jesus, instead, condemns what’s going on in the Jewish temple.
If Jesus’ actions are unexpected it is because of misunderstanding or lack of zeal on our part. What Jesus did is in full agreement with Scripture (cf. Jer. 7:11; Zech. 14:21). The temple was to be a house of prayer, not a “den of robbers” (Is. 56:7). Specifically, the house of prayer is supposed to be “for all peoples” (v. 7). Because of all the selling, however, the court of the Gentiles would have been so filled with commotion that neither Jew nor Gentile would have been able to pray without distraction.
Jesus has concern for the poor, the sick, and the outsider. Jesus stands up for them even to the point of experiencing opposition. “Christ does more than denounce injustice—he takes action against it.” That is good news!
Psalm 115 is part of the Hallel Psalms. Hallel means, “praise.” Jesus would have sung the Hallel Psalms (Ps. 113-118) with His disciples on the eve of Passover. Psalm 114 speaks directly of the exodus. From a New Testament perspective, we know that the salvation which began in Egypt would be finally filled in and through Jesus.
The Hallel Psalms were probably the last psalms Jesus sang before His suffering and death (Mk. 14:26). Jesus would have sung Psalm 115 knowing that He was Himself definitively showing God’s glory, love, and faithfulness. It is amazing also that Jewish people concluded the Hallel Psalms with the prayer:
“From everlasting to everlasting thou art God; beside thee we have no king, redeemer, or savior; no liberator, deliverer, provider; none who takes pity in every time of distress or trouble. We have no king but thee.”
Truly! Apart from Messiah Jesus, there is no “no king, redeemer, or savior; no liberator, deliverer, provider.”
As we see in Psalm 115, idols are inept but God is a God of steadfast love and faithfulness. Whereas idols are inept God is involved. In fact, so involved that He came to this broken world in the form of Jesus Christ.
Idols are silver and gold but God came in flesh. Jesus has a mouth and with it, He spoke words of life. Jesus has eyes, and He saw this broken world and wept. Jesus has ears, and He heard the world’s bitter cries. Jesus has a nose, and He smelled the putrid smell of death. Jesus has human hands, and they were pierced. Jesus has feet, and they carried a cross, and were pinned to a cross. Jesus has a throat, and with it, He cried out: “my God, my God, why have Thou forsaken Me?!”
I use to do construction and I remember my boss telling me that if you get something plumb, straight up and down, then it would go all the way up to the moon forever. But if you get it wrong by just a little bit than you are going to be off by a lot in the end. What you do in the beginning has a big impact on where you end up. It is the same with the Bible. The book of Genesis is very foundational. Without a good grasp of Genesis the rest of our theology will likely crumble to the ground and be worth nothing. So much is built on it. If we are off here, we are going to be way off down the road of the Bible.
There are many “plot conflicts” in the book of Genesis. They will serve as our compass to find our way through the huge book that is Genesis. Leland Ryken has wisely said “Stories are always built around plot conflicts. These conflicts progress toward some type of resolution… Noting plot conflicts is one of the best ways to organize a story, either in the actual process of reading or when talking about the story” (How to Read the Bible as Literature, 41). So, there are three things I want to pay careful attention to and note their expansion in the rest of Scripture and their fulfillment through or in Jesus the Christ.
Here are a few of the themes that are the building blocks of the theology of Genesis (NDBT, 140) and in many ways the whole Bible: (1) The promise of seed, i.e. offspring, (2) the promise of land, and (3) the promise of being a blessing to the nations (see esp. 12:1-3). All of these themes are in embryonic form in Genesis chapter three and expand through the rest of the book. They continue to expand through the Old Testament but don’t find their true fulfillment until the New Testament and the coming of the Promised One. Truly, even then, in the New Testament, there is still an element of the “not yet” until in Revelation all things are made new.