1 Samuel 30; Psalm 22:1
We have seen that it took David
three days to go from Aphek to Ziklag. Aphek is on the northern border of
Philistia. The king of Gather is the leader of the Philistine forces and her is
the ruler of all Philistia. There are five Philistine city states and the
council has forced Achish, king of Gath, to relinquish the services of David as
lifetime bodyguard and also as a part of the invading force. Therefore the
Philistines move up towards Jezreel, north and to the east, and leave behind
David and his battalion. David’s battalion left and are moving south toward
Ziklag at the southern extremity of the land and on the border of the Negev.
Remember that David is in the process of recovery from reversionism as he
leaves Aphek and goes back toward Ziklag. By the time he gets to Ziklag he has
recovered enough to meet the crisis.
1 Samuel 30:1 — “It came to pass
indicates a change in the historical narrative. The qal imperfect of hajah indicates a rapid change of
events. This means that all of a sudden things are going one way and they go
another. The best translation would be, “Then it happened.”
“when David and his men came” — a
prepositional phrase plus the qal infinitive construct — “to Ziklag on the
third day.” This means that they have made three days of forced marches.
The Amalekites are mentioned. They
are very mysterious and ancient people, but they are not nearly as mysterious
as many Bible commentators would have us believe, they are simply another group
of Arabs. The Arabs are really a group of people who are all related to the
Jews in different ways. This Arab group is related to the Jews through Esau,
the brother of Jacob. The Amalekites are ready marauders, land pirates. David
has been hitting their oasis and killing the women and the children so that
they would not get word back to Achish. Now the Amalekites have hit David in
retaliation. Amalek was the grandson of Esau, one of the dukes of Edom,
according to Genesis 36:12,16. We find that they were also in existence before
Esau, according to Genesis 14:7. They are the subject of Balaam’s prophecy of
Numbers 24:20. Along with the Philistines Amalek had always been the
traditional enemy of Israel, according to Psalm 83:7. When David repented and
had begun his reversion recovery prior to entry into supergrace he is about to
still reap the wages of reversionism. The principle of this chapter: A
reversionist reaps what he sows. David has been sowing in the devastation of
Amalek, killing the women and children and wiping out everything. So he is
about to reap from that activity. David is on the way to recovery and in
supergrace is going to reap what God sows. He will be back in supergrace when
his expedition starts out after Amalek and he will operate under Romans 8:28.
The wealth of Amalek is going to become the wealth of David very shortly under
supergrace.
“the Amalekites had invaded the
south [the Negev]” — “Negev” means not only south country but it sometimes
means the desert country which would be in front of the mountains.
“and smitten” — the hiphil imperfect
of nakah and it means “and had hit
[Ziklag].” When David gets there there is not going to be much left.
“and burned it” — qal imperfect of saraph. The Amalekites were seeking
revenge for the depredations of David which are recorded in 1 Samuel 27:8,9.
Verse
2 — this is what David does not know. What we have here is retrospective.
“And had taken the women” — the qal
imperfect of sharah which means to
take captive or to carry away captive. For “the women” instead of using isha we have ha nashim which does not mean right woman or the woman, it means
all females. This word is used also for sick women in contrast to isha which are happy women. Once all the
females are taken the prisoners of the Amalekites they are all very sick. When
the Amalekites hit a place like this and took the women they would march them
very rapidly to get them as far away from that spot as possible. After three or
days they will stop and celebrate, and then they will rape or torture or abuse
the women in any way that they see fit. So this word ha nashim also means that every woman taken is a very unhappy
woman. They are captured women and are in deep trouble. The children are not
mentioned in this verse though all of the children were taken too. They are
mentioned in verses 3 and 6. They are not mentioned in this verse because the
great disaster belongs to the women. Amalek was very tender with children and
gave them royal treatment. The children are going to have a very easy time.
Literally verse 2 says: “And had
taken prisoner the distressed women which were in it [Ziklag]; and they slew
not any, either great or small.” “They slew not” is the hiphil perfect of muth which means they were not motivated
enough to slay anybody, the women were all beautiful to them. The hiphil stem
means that apparently this was one beautiful collection of women. The word
“great” here refers to the women, the word “small” refers to the children.
There were only women and children in Ziklag when the Amalekites hit them.
Carried them away” — the qal
imperfect of nahag means they moved
them off very rapidly.
Verse 3 — at this point David does
not have a clue as to what has happened to anyone. All they know is that Ziklag
is burned and there is nothing left in the ruins.
“So David and his men came to the
city” — the qal imperfect of bo
indicates that when they were coming to the city they could see that it didn’t
look as it usually did. So, “When David and his battalion began to arrive at
the city” would be a better translation. This is a very dramatic thing.
“behold, it was burned with fire” —
the qal passive participle of saraph
to indicate that three days later things were still burning.
“and their wives, and their sons,
and their daughters taken captive [were missing]” — shabah in the niphal means they were not there, they did not know
what had happened.
Verse 4 — their reaction was
immediate. “Then David and the troops with him lifted up” — qal imperfect of nasa. The qal imperfect means this was
real, loud screaming — “lifted up their voices” is an idiom for loud
vociferation, screaming, panic, upset, disturbed. It is actually an idiom for
hysteria, they hit the panic button.
“and wept” is the qal imperfect of bakah, “they kept on weeping.” This is
the weeping of shock, frustration, of hysteria and total disaster.
“until they had no more strength to
weep” — in other words, they cried and cried just like babies.
Verse 5 — David was involved in
this, his two wives were taken captive.
Verse 6 — we see the difference
between David and his men. This is why David is a leader. In disaster his men
continue to weep and wail but David changes his modus operandi. He is just as
much involved in loss as they are but David is truly a great leader.
“And David was greatly distressed;
for the people spake of stoning him.” He has additional problems. It is all his
fault and they want to execute him on the spot. “David was greatly distressed”
is the qal imperfect of jatsar. It
means to be distressed because of having a great imagination. He was thinking
about what might be happening to his wives. And when you add to it the adverb
it means that David’s imagination was working overtime. His men are blaming
David but David must blame himself. He is not only suffering loss but because
of great imagination his grief is intensified. He is also under pressure
because many of his troops want to stone him to death. Therefore the pressure
on David is even greater than on his soldiers.
“the people [men] spake of stoning
him” — the qal infinitive construct of saqal
indicates that it was on their mind for a long time. In other words, they are
ready to take it out on someone. That is why David is a leader and they are
not.
1. Destroying leadership does not
solve the problem. Leadership is responsible but destroying leadership doesn’t
solve the problem.
2. The catastrophe is blamed on
David who as a leader must assume the responsibility for it in part.
3. David’s real mistake was in not
leaving security for the women and children.
4. However, stoning their leader
will not solve the problem and if they are to recover anything, if the problem
is to be solved, it is going to be solved through the leadership of David.
David is now reaping the wages of reversionism, reaping what David sowed. David
in reversionism attacked the Amalekites. The Amalekites would never have
attacked Ziklag, it is in Philistia and the Amalekites and the Philistines have
a treaty agreeing not to attack each other.
5. David is no longer in
reversionism and while he has sowed from being in reversionism he is about to
sow from being in supergrace. David made a rapid recovery.
“the soul of all the people was
grieved” is incorrect. The qal perfect of the verb marah means to be bitter. Their first reaction is grief, their
second reaction is great bitterness. David now has the problem of leading a
battalion of bad mental attitudes.
“But David encouraged himself” — chazaq is in the hithpael stem. The qal
stem of this verb means to be strong; the niphal stem is passive and means to
be strengthened; the piel stem means to harden; the hiphil stem means to take
hold of something or to seize it. But the hithpael stem means to take courage
in, to strengthen one’s self in, to show one’s self courageous in something.
This is the hithpael imperfect here, to show one’s self courageous. in
something. “David showed himself courageous.” David uses doctrine in a
fantastic way. He is occupied with the person of Christ.
David regains his poise and his
right lobe begins to take over. When it says that David encouraged himself it
means that he had in his frame of reference Bible doctrine, and he begins to
use that doctrine. It is doctrine of a certain type: occupation with Christ,
the doctrine of Psalm 22. Then in his memory centre he began to recall doctrine
and this doctrine is going to take him all the way to the cross. Then in his
vocabulary he began to recall doctrine, and then his categories — Christology,
soteriology. Then his norms and standards begin to develop in the field of
doctrine. Then he put doctrine on his launching pad and then we have the
hithpael imperfect of chazaq, and
with it we actually have Psalm 22.
Two things are going on
simultaneously at this moment. Saul in those three days is at Jezreel, and at
that very time when David is strengthening himself in the Lord Saul was going
to the witch of Endor for help. Both Saul and David are in a jamb. David has
recovered from reversionism and therefore is occupied with Christ. Saul is
still deep in reversionism and in his panic seeks help from the witch at Endor.
This is why Saul dies in 1 Samuel 31 and David becomes king in 2 Samuel 5.
Literally then, “Moreover David was
terribly distressed; because the troops had spoken of stoning him, because the
souls of all of his troops were bitter, each man for his own sons and for his
own daughters. But David strengthened himself in Jehovah his Elohim.”
David’s power to meet the crisis
came from occupation with the person of Jesus Christ. David has returned to the
status of celebrityship of Christ and how David used this celebrityship is only
brought out by one psalm, the same psalm that David thought at this time and
wrote after the deliverance was completed. Before David takes one step he began
to think in terms of who and what Jesus Christ is. And one of the greatest
psalms is related to what David was suffering, so that Psalm 22 not only tells
us what Christ suffered on the cross but it tells us what David suffered in
Ziklag. So in the burning ruins of Ziklag we have the psalm of the
celebrityship of Jesus Christ.
The title of Psalm 22 is “to the
chief musician upon Aijeleth Shahar, A Psalm of David.” “Aijeleth” in the
Hebrew is a feminine singular noun in the construct and it means a doe or a
female deer. “Shachar” means the dawn. So literally, “Concerning the doe of the
dawn.” The doe of the dawn is a title of the Lord Jesus Christ in His
helplessness on the cross. Also, David had the gift of prophecy and from this
we get the story of the doe of the dawn. At dawn the doe is helpless. Dawn is
when the deer hunt always begins. And so it is with David, he is in a place of
total helplessness. So the doe of the dawn is the emblem of the one who is
being unmercifully persecuted, some one who is under maximum pressure. It is David
in the ruins of Ziklag; it is also the Lord Jesus Christ hanging on the cross.
Psalm 22 starts with all of the
terrible things that happened on the cross when our sins were poured out upon
Christ and judged, but it also ends up with resurrection, ascension, second
advent and Millennial reign. In other words, Christ went all the way from the
cross, which was the greatest pressure period of all time, all of the way to
reigning forever. So God turned all of the terrible things that happened to
Christ into perfect and eternal happiness for Jesus Christ. And God did the
same thing for David. From the burning ruins of Ziklag God turned David into
the wealthiest man of his day. So their is an exact parallel between the
disaster in which David finds himself as he begins screaming, “My God, my God,
why hast thou forsaken me” and the Lord Jesus Christ uttering these same words
on the cross.
“A Psalm of David” — David is the
human author, he writes a messianic psalm about his own experience of great
disaster converted to great blessing. David in Ziklag was under cursing. He was
paying the wages of reversionism. But David recovers the great wealth of the
Amalekites and ends up being the wealthiest man in the world, and making all
the rulers of Judah wealthy as well as everyone in his battalion. So that is
cursing turned to blessing. Jesus Christ was cursed on the cross — “Cursed is
the man that hangeth on the cross,” says Galatians 3:13 — but the cursing is
changed into the blessing of the Millennium. The key of this psalm is actually
found in Acts 2:30, and David is a part of 1 Peter 1:10-12 as well.
In the first 21 verses of this psalm
we have the death of Christ. Comparable and the analogy is found in David’s
disaster in Ziklag. Then we have the glorification of Christ in verses 22-26.
Finally, the reign of Christ verses 27-31. This is the psalm of cursing turned
to blessing.
Verse one begins, “Eli, eli” which is “My God, my God.”
This is the vocative of El the great
word for God as judge, God as the strong one. El means the strong one. These words are describing the pressure of
reversionism. They describe the great grief of David in 1 Samuel 30.
The next word is “lamah” — “me”; and then finally the qal
perfect of azab which means to desert
or forsake, azabtani. Literally, “My
God, my God, me, why have you forsaken.” The “me” comes first. When David first
hit the ruins of Ziklag this is what he said. This is the agony of David who is
paying the last installment of his reversionism. His wives have gone, the families
of all the others has gone. He has only the burning ruins as a testimony as to
what he once possessed. It is all taken from him, there is nothing left.
This very same phrase would be
uttered by David’s greater son, the Lord Jesus Christ, but in the Greek. And
when He uttered these words the first “My God” was addressed to the Father, the
second was to the Holy Spirit. Jesus Christ is uttering this because the sins
of the world were poured out upon Christ and the Father judged them. Since
Christ was made sin for us, and since Christ was paying the penalty of sin,
since Christ was being judged [spiritual death], the Father had forsaken Him
because the Father was perfect and could have nothing to do with sin, except to
judge it; and the Holy Spirit can have nothing to do with sin, except to judge
it. Therefore what David first uttered in Ziklag was never uttered again except
once more in history on the cross. It is David prophetically recognising this.
In the perpetuation of his own rule he recognises that what he said in Ziklag
when God took David at the lowest point of his whole life and converted it into
blessing, just as God did the same thing in the case of the Lord Jesus Christ.
The cursing of Christ on the cross is converted into blessing for Christ and
for all believers, just as the cursing of David in Ziklag is converted into
blessing for David and for the entire battalion of 600 men.
When David found himself in the
ruins of Ziklag everything was gone, the city was burning. In his great grief
he cried out, “Eli, Eli, lama sabachthani” — i.e. “My God, my God, why hast
thou forsaken me?” This gives the tremendous pressure under which David was
labouring and shows something of the total disaster of this moment. The next
time this would be uttered the pressure would be the greatest in all of the
human race, for David’s greater son, the Lord Jesus Christ, would utter these
words as he was bearing our sins in His own body on the tree. When God the
Father was judging our sins in God the Son, God the Son would scream out these
same words. To understand this scream on the lips of David all we have to do is
to understand the passage and the context with which we are dealing, and also
to understand the principle that the believer in reversionism reaps what he
sows — self-induced misery, divine discipline. The believer in supergrace reaps
what God sows. Cursing is always turned to blessing in supergrace status. But
to understand this same scream on the lips of Jesus Christ on the cross we have
to go back to a few principles of doctrine.
1. God said in Genesis 2:17 to the
first Adam, “The day thou eatest thereof thou shalt surely die,” or literally,
“The day you eat, dying you will die.” This is judgement. Spiritual death is
separation from God, but that is only the result of the judgement. Spiritual
death is judgement from God, the greatest judgement God ever gave outside of
the second death. The reason the lake of fire is called the second death is
because next to the spiritual death it is the greatest of all divine
judgements. The two greatest judgements to come from the judgement of God —
spiritual death, Genesis 2:17; the second death, Revelation 20:12-15. One
judgement comes at the beginning of the beginning of the Bible, one comes at
the end of the Bible. Together they form the divine attitude toward the first
sin and all sins thereafter. However, it should be noted that the first sin
came from man’s volition. Thereafter all sin comes from the volition plus the
old sin nature. This is the only difference between our sins and Adam’s sin.
The moment that Adam partook of the forbidden fruit he was spiritually dead. He
was under the greatest curse that could ever occur in the human race. The only
thing that can be worse than that as far as mechanics is to spend eternity in
the lake of fire which is the second death. So first we notice that in order to
understand the scream of Jesus Christ you have to go back to the moment that
the judgement was pronounced. While man was still innocent, and while man did
not understand all of the ramifications of that judgement, he understood that
it was judgement. Only Jesus Christ can understand all of its ramifications.
2. In Genesis 3:6 Adam died
spiritually. In Genesis 5:5 it was 930 years later before he died physically.
The moment that man sinned he died — spiritual death. But he lived nearly a
millennium. Physical death can be said to be the result of spiritual death, but
remember that physical death is not the wages of sin. The wages of sin is
spiritual death. The wages of sin is judgement pronounced by God upon sinful
man and results in man being separated from God. So the first principle that we
need to understand in the scream of Jesus Christ is the fact that the wages of
sin is spiritual death. — Genesis 2:17 — and the fact that man paid the wages
of sin at the time of his fall — Genesis 3:6.
3. We therefore need to understand
from Isaiah 53:9 as a third principle that when Jesus Christ went to the cross
he died twice, but He only died once for our sins. When Jesus Christ was
hanging on the cross our sins were poured out upon Him and he was judged by God
the Father. That took three hours, and that is what is means when it says, “But
God commendeth his love toward us, in that while we were yet sinners, Christ
died for us.” That is strictly a spiritual death. Jesus Christ did not die
physically for our sins. He was judged for all of our sins and then He said, Tetelestai. That is in the perfect tense and it is translated
“It is finished.”
Actually, this is exactly how the Psalm
ends. It begins, “My God, my God, why hast thou forsaken me?” The Psalm ends
up, “It is finished.” These are the two things that David said when he saw the
disaster and began in the rubble of Ziklag to say “My God, my God, why hast
thou forsaken me? And then after that disaster all of chapter 30 of 1 Samuel
occurs, and at the end of the chapter David is a wealthy man, a successful man,
and he says, “It is finished.” David’s greater son said both of these things,
just three hours apart. At the beginning of His spiritual death Jesus Christ
cried out, “My God, my God, why hast thou forsaken me?” When it was all over He
said, “It is finished.” The perfect tense: “It has been finished in the past
with the result that it keeps on being finished forever.” Then
physical death occurred: “Father into thy hands I dismiss my spirit.” But it is
the spiritual death of Jesus Christ, Christ dying for our sins, that is
connected with our eternal salvation. The first death of Christ on the cross
was a spiritual death — 1 Peter 2:24; 2 Corinthians 5:21. This explains Romans
5:8. The second death on the cross was a physical death — Luke 23:46; Matthew
27:50. Because Christ was judged for our sins on the cross sin is no longer an
issue in salvation. Christ is the issue of salvation — John 3:36. Sin is never
an issue in salvation, sin is only an issue in spiritual death.
At the last judgement the sins of
the individual unbeliever will not even be mentioned. The only thing that will
be mentioned is his good works which were rejected at the cross — Revelation
20:12-15. So the issue of the gospel today” What think ye of Jesus Christ? The
issue of salvation is human good versus divine good. Consequently, the Father
and the Spirit in the judgement of Jesus Christ on the cross forsook Him,
deserted Him, because He was bearing our sins. But after the bearing of our
sins when He said “It is finished” — John 19:30 — the work of salvation had
been completed. Salvation was completed while Jesus Christ was still alive and
still breathing. he was able to say, “Finished.” Then, having completed the
mission of the incarnation, Jesus Christ dismissed His spirit — Matthew 27:50;
Mark 15:37; Luke 23:46; John 19:30.
The moment that Jesus Christ
dismissed His spirit He was dead physically. His spirit went into the presence
of the Father. His body went into the grave. Then His soul went into Hades
[Abraham’s bosom or Paradise]. In resurrection His soul left Hades and rejoined
the body at the grave, the human spirit in the presence of the Father rejoined
His body in the grave, and He came up out of the grave three days later — His
physical and literal resurrection.
Psalm 22:2 — the terrible suffering
of David becomes the suffering of David’s greater son. This is prophecy by
empathy. David suffered these things to a lesser degree, the Lord Jesus suffers
these things to the maximum. The Lord Jesus is speaking from the cross, David
is speaking from Ziklag.
“O my God” is addressed to God the
Father from David in Ziklag, from Jesus Christ on the cross.
“I cry” — qal perfect. Qara here means to scream, to call out.
David screamed and so did Jesus Christ. How do we know it is screaming? In
verse 1 all David said was, “My God, my God, why have you deserted me? far from
my deliverance, the words of my roaring [screaming].” So we know that this is
screaming when qara is used in this
context. The word “roaring” is shaagti
which means screaming.
“I scream in the daytime [daylight],
but thou hearest not.” The words “thou hearest not” is incorrect. The qal imperfect
of anah means “you do not answer.”
When David was in Ziklag he screamed out at first, “You do not answer me.” When
Jesus Christ was on the cross He did not receive an answer for three hours. For
three hours he was judged for our sins.
“in the night season” — apparently
David in he ruins screamed until darkness. He did not call for the ephod until
it was dark. But this also refers to that supernatural darkness that occurred
on the cross. Between twelve noon and three o’clock in the afternoon a darkness
covered Golgotha, the same darkness that will cover the entire world just
before the second advent. Matthew 27:45; Mark 15:33; Luke 23:44. The fact that
He was being judged was not observed because of this darkness. He could be
heard. The Father loved the Son and the Father had to judge our sins in the
Son, and so terrible was this that while the screams were heard Jesus Christ
was not observed while He was bearing our sins.
The question arises: What kept Him
on the cross? How did Jesus Christ who knew how terrible it was going to be —
who had gone from nine until twelve the excruciating physical torture of the
cross and from twelve to three He bore our sins — stay on that cross when He
could leave it at any time? Why did He stay under the load of our sins, even
though He was forsaken by the Father, He was deserted by the Holy Spirit, while
He was being judged for our sins? The answer is very simple. Jesus Christ in
His humanity was a supergrace person. He had taken in doctrine and had all of
the supergrace capacities. It was doctrine in the human soul of Jesus Christ
that kept Him on that cross. Only Bible doctrine can sustain in the most
disastrous things in life. David in Ziklag, probably more than anyone in the
world, could understand and comprehend just exactly what the Lord would endure
prophetically. He, of course, did not have anything like the intensity of what
our Lord endured.
The reason for David being under
such adversity and the reason for our Lord being under such adversity at the
cross is given in verse 3.
Verse 3 — “But you are holy.” Qadosh [holy] is God’s righteousness and
justice combined. Because God is righteousness and justice, and because David
was in reversionism, David had to reap what David sowed. That included all of
David’s self-induced misery plus discipline. All divine discipline comes from
the holiness of God. Because God is quodosh
David recognised that he was reaping what he sowed there is the ruins of
Ziklag. So David recognises the holiness of God, and all of this is David’s
fault, his responsibility.
“You who inhabit the praises of
Israel” — the word “inhabit” is the qal active participle of jashab [linear aktionsart]: “you who
keep on being the recipient of the praises of Israel.” He recognises the
principle that he is nothing and that God is right in doing this to him. Also,
Jesus Christ to a greater degree recognised the judgement of the cross and its
importance.
Verse 4 — David is recognising past
history in Israel. “Our fathers” refers to previous generations of Jews. The
word for “trusted” is the qal perfect of batach,
recognising the past historical fact of the faith-rest technique and the
deliverance. But the very presence of the faith-rest technique indicates a
normal believer living and therefore the faith-rest life as a part of the
supergrace life.
“thou didst deliver them” — the piel
imperfect of palat means that they
were rescued out of the most awful disasters. Past generations of Jews had
reaped what God sowed. God sowed palat
or deliverance and they reaped. David is about to claim the same thing for
himself in Ziklag. The Lord Jesus Christ recognised the same thing on the
cross. he recognised the whole realm of deliverance in all of Jewish history.
But He recognised that it was always based on supergrace, it was based on
doctrine. Those who were delivered always reaped what God sowed and therefore
they reaped deliverance. Jesus Christ on the cross cannot reap what God sows
because God is sowing judgement of Jesus Christ on the cross, and He can’t leave
the cross, He cannot be delivered until it is finished. The principle is that
Jesus Christ could not be delivered from the cross. God was sowing Him that we
might reap salvation. In salvation we reap what God sows. We reap eternal
salvation because Jesus Christ went to the cross and took our place.
Verse 5 — “They cried” is zaaq in the qal perfect, it brings
together every cry for help in Jewish history where there was deliverance. In
other words, the cry indicates helplessness. It indicates reaping what God
sows. God sows deliverance.
“they trusted” — qal perfect of batach again; “and were not put to
shame,” literally: bush.
Why was David in the dust of Ziklag?
Why was Jesus Christ on the cross?
Verse 6 — “I am a worm.” Tolah means a totally helpless person.
David is totally helpless, he can do nothing about this situation. He has
completely and totally failed. God is going to sow deliverance, but God only
uses worms, that which is totally and completely helpless. This worm has even
greater meaning because when Jesus said “I am tolah,” this is the worm which was collected and put in vats and
crushed with a stone. The blood of this worm was used to make the crimson dye
of the ancient world. It was one of the most valuable of all the dyes and used
for a king’s robe. So when Jesus Christ on the cross said, “I am a worm,” He
was saying in effect that He would be crushed under the load of our sins, He
would be judged for it. And because of that, we who are totally undeserving, we
who did no sowing, are going to reap eternal life and we are going to wear the
robe of the king forever and ever because Christ was the worm crushed on the
cross by our sins.
“no man” means no longer human. No
one ever suffered physically the way the Lord did in the first three hours on
the cross.
“a reproach of men” — David first
was a reproach of his men. The soldiers all thought of stoning David. David in
Ziklag is down in the dust, the fire is still burning, and David himself
recognises that he is under reproach from his own battalion, just as Jesus
Christ on the cross was under reproach from the religious leaders such as the
scribes the Pharisees, the chief priests; they ridiculed our Lord on the cross.
Other prophesies regarding the fact that Christ no longer appeared human on the
cross are in Isaiah 52:14; 53:3. The mocking of the religious leaders is
mentioned in Matthew 27:39-44; Mark 15:29-32; Luke 23:35-38.
“and despised by the people” — the
qal passive participle of bazah which
means maximum hatred. The qal participle is linear aktionsart. This was the
attitude of David’s troops toward David, this was the attitude of the religious
leaders toward Christ on the cross.
Verse 7 — David is recalling
something of the ridicule he has received since he has been a fugitive. “All
they who see me laugh me to scorn.” This was when David was a fugitive. He
would be moving through a town with his troops and people would come out and
laugh at him.
“they shoot out the lip, they shake
the head” — each part of the world at different times has its own dirty signs.
These belong to another people three thousand years ago. The shooting out of
the lip and a certain way in which the head was shaken gives the same thing as
the finger signs and the thumb on the nose sign that is used today.
The same thing was true of our Lord
on the cross. The most horrible things were said about Him and the most
eloquent type of ridicule was used. Here is our celebrity, the Lord Jesus
Christ. Not only did he have all the terrible intense pain of bearing our sins
but Jesus Christ took more ridicule on the cross than any one person has ever
taken. Our celebrity endured almost every degradation that it is possible to
heap upon a human being in addition to bearing the sins of the world. “All they
who see me laugh” — hiphil imperfect of laag,
the ridicule laugh. The hiphil indicates they were motivated — cause or
motivation. At the cross it was Satanic motivation. In David’s day it was
reversionistic motivation. The words “shoot out the lip” is the hiphil imperfect
of patar and it is a very vulgar
thing whereby they take their fingers, pull them into the corner of their mouth
and make some kind of obscene gesture.
Verse 8 — Here are the remarks made
about David in his day, and these remarks are made about our Lord at the cross.
This is the dual fulfillment concept. “He trusted on the Lord” — the qal
imperative of galal doesn’t mean to
trust at all, it means to roll on someone else. It means to roll your problems
on someone else — “He rolled his problems on the Lord.”
“that he would deliver him” — the
piel imperfect of palat, and the
imperfect is what is called the jussive use of the imperfect, and this means
“let him deliver him.” So, “He rolled his problems on the Lord, let the Lord
deliver him then” is the concept. This was said of our Lord at the cross; this
was said about David in his fugitive life up to Ziklag. The word “deliver” is natsal in the hiphil imperfect and it
means “rescue.” The imperfect is jussive again, “let him deliver him seeing he
keeps on having perfect delight in him.” The qal perfect of chapetz. The ridicule of the cross is
portrayed.
Verses 9-11, David at this point in
the disaster begins to see some things that he had not used before in a long
time. God had a plan for David’s life, David was still alive, and this begins
to dawn on him as he is prostrate in the ruins of Ziklag. This also becomes
reality to Jesus Christ on the cross.
Verse 9 — “But thou art he who took
me out of the womb.” David realises he was born for a purpose.
“thou didst make me hope when I was
on my mother’s breasts” — the hope there is something which means to trust. It
is in the hiphil stem of batach, it
means “you motivated me to trust on my mother’s breast.” From the David was
weaned he was out on his own. He never had any family life. David was totally
rejected by his family just as Jesus Christ was totally rejected on the cross.
Yet David can see something. Even though he was totally rejected by his family
he knew that he was still alive and that God had a purpose for his life, and
the last hope he ever had from mother was mother’s milk from the breast. But
that doesn’t stop him at all.
Verse 10 — “I was cast upon thee
from the womb.” David did not have a family life. After he was weaned he was
probably home three or four times in all of his life. And when Samuel came to
the home to anoint David, David was not called in; David was never called in.
The other seven sons were lined up for Samuel to see and Samuel wanted to
anoint the first three because they all looked so good to him. And God told
him, “Man looketh on the outward appearance, but God looks on the right lobe.”
It was because of Samuel that David was called in at all. David never had a
family life. (Notice in verse 9: “Thou art he [God the Father] that took me out
of the womb” — qal active participle of guach.
The first time around this refers to David. The second time around it refers to
the virgin birth. It refers to David’s life. David wound up in the sheepcote.
Another term is the sheepfolds. But it is where the sheep eat and stand around
and never move out, where there is plenty of sheep excrement.)
“thou my God from my mother’s womb”
— David’s testimony leads to a testimony of the virgin birth. David can see why
he was born. God has a purpose for his life. David’s experience leads to the
prophecy of the virgin birth. Verse 10 is our Lord’s testimony. Notice that
David makes it very clear — “out of the womb” and not “from the womb.” This is
entirely different, a hophal [passive of the hiphil] perfect of shalak: “I was caused to be dependent
upon you [Father] from the womb.” Jesus Christ was dependent upon the Father
from the moment of the virgin birth. From the moment of the virgin birth Jesus
Christ was totally dependent upon the Father to take Him from that point all
the way to the cross. The Lord Jesus Christ, eternal God, became true humanity
— virgin birth. David had a mother who rejected him. The Lord Jesus had a
mother without human procreation. The mother, Mary, was a sinner. Joseph was a
sinner with an old sin nature. If they had copulated and Jesus had been born He
could never go to the cross, and He would have been a sinner immediately.
Therefore copulation could not be the means of bringing Jesus Christ into the
world.
The principle of verses 9 & 10:
David realises in the ruins of Ziklag that he is still alive, that God has a
purpose for his life. Jesus Christ realised on the cross that God the Father’s
purpose was being fulfilled.
In the case of David in verse 11 and
in the case of Jesus Christ, his greater son, on the cross we have: “Be not far from me; for trouble is near;
there is none to help.” This is the joint testimony of David and his greater
son, Jesus Christ.
“Be not far from me” is the qal
imperfect of rachatz which means
“Don’t stay away from me.” “There is none to help” is the qal active participle
of azab, “there is no one helping.”
David recognises that he is helpless, therefore he says “Don’t go away from me;
for trouble near; no one helping me.” Jesus Christ said the same thing on the
cross. This is a transitional verse, the verse where David begins to sow what
God reaps. God reaps for David in grace, deliverance. David has previously
sowed what David reaped: misery, trouble, difficulty. David reaps the tragedy of
Ziklag and now he is going to reap what God sows: deliverance.
Verse 12 — the sufferings of the
cross. “Many bulls have compassed me” — the qal perfect of sabab, “have surrounded me.” These are wild bulls famous for their
horns. He has been gored. Bulls of Bashan means evil power. He means that the
horns which keep pressing into His body, as it were, refer to all the sins —
“beset me round about,” i.e. surrounded in a hostile sense. The emphasis here
has to be on the bulls, on their horns. All of the sins of the world are goring
Jesus Christ. He is being judged. “Beset me round” is the piel perfect of kathar which means they are waiting
their turn.
Verse 13 — the word “gaped” is patsah means to tear apart with the
mouth — “like a roaring lion.” In other words, the sins of the world poured out
upon Christ are tearing Him to pieces.
Verse 14 — “I am poured out like
water” is the niphal perfect of shaphak
means dehydrated, loss of strength is the concept. The pouring out like water
means to be dehydrated and it means loss of vitality. Jesus Christ is under
such terrible pressure from bearing sin that He has a loss of vitality. So bad
is it that “all of my bones are out of joint” — the hithpael perfect of paraq means separated. The bones are
pulling apart.
“my heart [right lobe] is in the
midst of my bowels” — the word ‘bowels” here refers to his nervous system
telegraphing pain. He has the extreme pain of the soul matching the extreme
pain of the body as he bears our sins.
Verse 15 — “My strength is dried up
like a broken vessel.” “Dried up” is the qal perfect of jabesh, He is running out of strength.
“my tongue” — extreme dehydration
now — “cleaveth to my mouth,” His tongue is swollen. The word “cleaveth” is the
hophal participle of dabaq and it
means to swell up so badly that He can’t even move it in His mouth.
“thou hast laid me in the dust of
death” — Jesus is physically dying while He is bearing our sins in spiritual
death. He isn’t dead but He knows that he is very weak. The qal imperfect of shapath.
Verse 16 — “For dogs” refers to
Rome, the Gentiles; “have surrounded me” — the qal perfect of sabab; “the assembly of the wicked” are
the religious Jews; “have encompassed me” — the hiphil perfect of naqaph is “they have encircled me,”
hiphil stem; “they [Romans soldiers] have pierced my hands and my feet.”
Verse 17 — “I may tell” is
literally, “I can number all my bones.” Jesus Christ is naked on the cross,
“they look and stare upon me” — in other words the bones are separating and
they are also moving out of His skin so that he can see them. “They look” — nabat, “they keep glancing at me”; “they
keep on seeing me.”
Verse 18 — The Romans gambled for His clothes. All of this is
David occupied with Jesus Christ in the dust of Ziklag. He sees the Lord Jesus
Christ on the cross.
Verse 21 — the hiphil imperative of yasha which indicates a complete change
of attitude. Doctrine is taking hold at this point. The hiphil stem means
deliver and the imperative mood is a command.
“the lion’s mouth” means almost
certain death. David had been headed toward death under reversionism; he is
going to be delivered. Not only that but this is also, of course, a reference
to the Lord Jesus Christ on the cross. On the cross the Lord Jesus Christ says
“Deliver me from the lion’s mouth.” That is, He will be delivered from His
physical death, not from His spiritual death. The spiritual death of Jesus
Christ is the Son of God bearing our sins in His own body on the tree and this
is the way in which salvation was accomplished. But now He is referring to His
physical death and His deliverance from physical death will come through
resurrection. He will not be delivered from death but out from death. There is
a technical difference. From death means that He would not die physically. That
He will. But He is going to be delivered out from death, He is going to die and
then be resurrected. This is His demand for resurrection.
“for thou hast heard me from the
horns of the unicorn” — literally, “the horns of the water buffalo.” The
picture here is the fact that David in his disaster, Jesus Christ on the cross,
was like being impaled on the horns of the water buffalo. David is at one of
the low points of his life. The agony, the terrible agony, of losing those whom
he loves, and all of his battalion losing loved ones. At this point he does not
know whether they are alive or dead. In a larger sense this portrays the Lord
Jesus Christ bearing our sins on the cross. As He comes to the close of this
great salvation He now says “Thou hast heard” — the qal perfect of anah which means “You have answered.”
“You have answered from the horns of the water buffalo.” This is Christ on the
cross. First of all He demands deliverance and then He recognises that the
deliverance has come. This is a reference to the resurrection of the Lord Jesus
Christ from the dead.
Verse 22 — “I will declare” is the
qal imperfect of saphar which means
to write. Later on David would write the whole story of how all things work
together for good. All things work together for good when you start to reap
what you have sown, when you start to reap the terrible disasters and tragedies
and adversities that come from sowing in reversionism. But God turns cursing
into blessing even as David is in the process of recovery and reentry into
supergrace. The reason he says he is going to write this down is because he
knows he will be delivered from this situation.
“I will write thy name [your
person]” — this is the name of God the Father; “unto my brethren; in the midst
of the congregation I will praise thee.” This applies first of all to David who
even in the ruins of Ziklag recognises that God is going to answer his prayer
and deliver him. Why? Because David realises once again this principle: As a
reversionistic believer you reap what you sow, and when he came back to Ziklag
and found it in ruins that is reaping what he had sowed in reversionism. But he
is now in the recovery process and in recovery he recognises that you reap what
God sows. Therefore when he demands deliverance he recognises that God is going
to deliver. That is why he says, “I know that you will answer me” — “You have
answered me in the midst of my disaster.” This is how God turns cursing into
blessing, and this is how all things work together for good.
The word “name” here stands for
person or personality and refers to God the Father. Notice that God the Father
is the one who is going to be praised. At the end of verse 22 we have halel in the piel imperfect and this is
the ordinary verb for praise. The piel stem is intensive. Because of David’s
recovery and because he can now call upon and utilise Bible doctrine in his
soul he says, “I am going to write about you God [the Father].” It is God who
turned the cursing into blessing and it is God who did the sowing at this
point. And it is undeserving David who is going to do the reaping.
“unto my brethren” — David is
speaking about the fact that he will praise God to the Jews. The word
“brethren” here does not refer to brothers as such but to members of the same
race, and here it refers to Israel. This is true also of Jesus Christ. Christ
in resurrection is revealed in the Word to Israel.
“in the midst of the congregation”
means in the assembly where communication takes place; “I will praise thee.”
Verse 23 — the Father’s command to
Israel. “Ye who fear the Lord, praise him”. This is David calling upon his own
battalion at a later time. “Ye that fear” is an adjective, the masculine plural
construct of jare which actually
means respect. “Those of you who have respect for the Lord, join me in this
praise,” the piel imperative of halel.
In other words, David is going all the way to supergrace. In supergrace he is
going to have occupation with the person of Christ. He is going to have
supergrace capacities and then he is going to have supergrace blessing. The
supergrace blessing is going to come from Amalek and this means cursing turned
to blessing.
This also, therefore, describes the
Lord Jesus Christ on the cross respecting the Father’s plan and praising Him
through the resurrection.
“the seed of Jacob” refers to the
fact that Israel was hopeless, helpless and useless, and that is where grace
found them and where grace finds us all. Jacob means chiseller; seed of Jacob
means that every generation in the line of Jacob are born hopeless and helpless
and useless, and therefore candidates for grace.
“glorify him” — “glorify: is the
piel imperative of the verb which means to honour Him or become His honour.
That is exactly what happens when a believer reaches supergrace. God can give
materialistic blessings even and this is winning the angelic conflict.
“fear him” — the qal imperative of jare the verb, and it refers to respect
again or occupation with the Lord Jesus Christ.
Verse 24 — “For he hath not
despised” is the piel perfect of shaqatz,
a very strong word for hatred. But here it has the negative and it means that
God has not ignored David’s disaster. The Father did not ignore the Son on the
cross. Again we have the dual principle here. This is David’s experience and
prophetically David records it because it is the experience of Jesus Christ on
the cross and in resurrection.
“the affliction of then afflicted” —
David in Ziklag; the Lord Jesus Christ on the cross.
“neither hath he hidden his face
from him; but when he cried he heard him” — this time we have the word to hear,
the qal active participle of shama
which doesn’t really mean to hear, it means to concentrate. He concentrated on
him.
Verse 25 — “My praise shall be of
thee in the great congregation” is David meaning that when they are together in
a congregation he is going to make s special testimony to this fact.
“I will pay my vows” — the special
testimony. “I will pay” is the piel imperfect of shalem which doesn’t mean to pay a debt, it means to tell how he
got his prosperity, how prosperity came to him. His prosperity is based upon
reaping what God sows. This is not a testimony for anyone but only those who
respect [jare] Him.
Verse 26 — “The meek [supergrace
believers; grace-oriented] shall eat and be satisfied.” Eating in here has to
do with taking in Bible doctrine, the function of GAP. This is the eating of
spiritual food. They “shall be satisfied” because spiritual food is the secret
to everything in life. This is the supergrace life.
“they that seek” is the qal active
participle of darash. It indicates
consistent positive volition toward doctrine. Not once in a while, not to get
out of a jamb. The qal active participle is linear aktionsart. Consistently
loving Bible doctrine.
“your heart shall live forever” —
literally, “shall be refreshed forever.” This has to do with refreshing which
comes from Bible doctrine.
Now we go to the reign of the Lord
Jesus Christ. Very shortly David will be ruler and so this goes on in the
prophecy and portrays the two greatest kings who ever lived. David is past
history, he is the greatest king who has ever lived. So great was his rule that
for the next forty years afterwards in the reign of his son all of the things
that happened in his reign overflowed and there was almost a century of great
blessing to one nation. Jesus Christ will be the greatest all time ruler, He is
going to reign forever. They are both related. David is the beginning of the
line and Jesus Christ is the end of the line. That is why Jesus Christ is
called David’s greater son. David was the first in the Davidic dynasty; Jesus
Christ who is going to be born in the line of David will be the last in this
dynasty, and Jesus Christ will rule forever.
Verse 27 — “All the ends of the
world shall remember and turn unto the Lord.” This is definitely Millennial.
The ends of the earth refer to the universal worship of the Lord after the
Armageddon campaign. The word “remember” indicates doctrine in the soul, the
same concept as communion. The qal imperfect of zakar indicates the concept of a perpetual communion in the
Millennium. It also helps us to understand the communion table in the Church
Age which is expressing love for the Lord Jesus Christ from doctrine in the
soul. Communion is only meaningful as you have doctrine, the capacity to love
Jesus Christ. The ends of the world refers to the entire world at the second
advent of Jesus Christ.
“and turn to the Lord” — the qal
imperfect of shub and this really
describes the great evangelism of the Millennium. It means convert rather than
turn to here.
“all the kindreds of the nations” —
there are still nations. The word “kindreds” means families.
“shall worship before thee” — the
word for “worship” here is shachah in
the hithpael stem, it means they will do it as individuals because they have
doctrine. The hithpael stem is reflexive meaning it is an individual thing.
Verse 28 — “The kingdom is the
Lord’s” is a reference to the fact that David is going to have a son who will
reign forever, and that is the Lord Jesus Christ.
“he is the governor among nations” —
the word “governor” is the qal active participle of mashal. The qal active participle indicates reigning forever.
Verse 29 — “All the fat” (‘they that
are’ is not in the original). The word “fat” is not always fat, it means
wealthy. It should be, “All the wealthy ones of the earth shall eat and
worship.” It has to do not with eating food but taking in Bible doctrine.
“Worship” is the result, the hithpael imperfect of shachah. Between their salvation and this great worship there is
the intake of doctrine. The wealthy ones are believers in supergrace and they
have been blessed then, as now, as in any dispensation. A supergrace believer
is blessed with wealth or success or whatever materialistic things the
individual desires.
“shall eat” — the qal perfect of akal means they have eaten. They have
the supergrace capacity, the cup.
“they that go down to the dust” —
this now brings us back to David. He has seen this vision of Jesus Christ reigning
forever, now he comes back to himself.
“shall bow before him” — David
recognises that he must now reap what God has sown; “and none can keep alive
his own soul” — Or literally, “and his [David’s] own soul he [David] has not
kept alive.” He cannot keep alive his own soul, this is something that God has
done for him.
Verse 30 — “A seed shall serve him.”
David is going to serve the Lord all the days of his life. A seed here refers
to the born again believer. This goes back to Genesis 3:15. The seed of the
woman is the Lord Jesus Christ as saviour. All who believe in Christ are called
here the seed. Notice that God has done the sowing in this case, not David.
“it shall be accounted to the Lord
for a generation” — or, “it shall be written about the Lord to a generation.”
David is describing what he himself is going to do. He is going to write about
the Lord’s deliverance. “It shall be accounted is the pual perfect of saphar again and it means to be written.
Verse 31 — “They shall come, and
shall declare his righteousness.” “They” refers to supergrace believers in all
generations; “shall come” is the qal imperfect of bo and it indicates they will assemble themselves to declare His
righteousness. The word “declare” is the hiphil perfect of nagadh which means to relate. This is motivation based upon grace
and grace blessings.
“his righteouesness” because God
does the sowing and we do the reaping; “unto a people that shall be born” —
these are future generations.
The last phrase is what Jesus Christ
said as he finished bearing our sins: “that he hath done this” is literally,
“that it is finished.” This is the qal perfect of asah, “it has been finished.” This is equivalent to tetelestai.
1 Samuel 30:6 — David was greatly
distressed, the qal imperfect of jatsar
plus the adverb. Jatsar means to be
distressed because of great imagination. David has a strong imagination, he can
see harm coming to his wives, he can see disaster coming in all forms. In
addition to that he has another reason for all the pressure and that is his
troops are talking about stoning him.
“was grieved” — the qal perfect of marah which means to be bitter;
“encouraged himself” is the hithpael imperfect of chazaq and it means to take courage in, to strengthen one’s self,
to show one’s self strong or courageous.
The concept of the hithpael imperfect: “David
encouraged himself”
1. Here is where David’s reversion
recovery begins to pay dividends. Here is where David begins to reap what God
sows. God must vindicate doctrine in the soul of any believer and right now
David has doctrine in his soul. 2. David has recovered a great deal of the
doctrine in his soul which he lost through reversionism. He now uses this
doctrine in occupation with Jehovah Elohim or Jesus Christ. Therefore the 22nd
Psalm.
3. At this point Saul in total
disaster seeks the witch of Endor, David is occupied with the person of Christ.
The difference between Saul and David: Saul continued his reversionism and in
his moment of pressure he goes to a demon-possessed woman. David, on the other
hand, goes back to occupation with the person of Christ.
4. Here is why Saul dies in the next
chapter and David goes on to be the greatest king in Israel until Jesus Christ
returns to the earth.
Verse 7 — when David finishes his
meditation, his occupation with Christ which is essentially the 22nd Psalm, he
goes into action. Note: First there is occupation with Christ, then there is
action.
“David said” is the qal imperfect.
He had to call a number of times, the men are all sitting around in the
darkness.
“bring me thither” — the hiphil
imperative of nagash. This is the
first order that has been given since the crisis hit. Hiphil stem: causative
active voice. Imperative mood.
“ephod” — ephodh, the garment of the high priest. It is a vest made of gold,
blue, scarlet, and white linen: Exodus 28:40. In the ephod and attached with
golden chains is the breast plate of the high priest which has on each shoulder
what is known as Urim and Thummim [Lights and Perfections]. It was the system
of determining the will of God through lights. The breast plate also has twelve
stones each representing a tribe of Israel. At this time David calls for the
ephod in order to seek the will of God. This was a legitimate way of
determining the will of God before the canon of scripture was completed.
Abiathar obeys the command. Problem solving always involves recognition of
authority and obedience to authority. Illustration: Bible doctrine is
authority.
Verse 8 — “David inquired” is the
qal imperfect of shaal and it means
to ask.; “shall I pursue” — qal imperfect of radaph.
“this troop” — the raiding
detachment, gedudh; “shall I overtake
them?” — the hiphil imperfect of nasag.
“Pursue” — the qal imperative of radaph.
“thou shalt surely overtake” is nasag twice, the hiphil infinitive and
the hiphil imperfect. This doubling of the verb is literally, “for in closing
in you will overtake.” It is an idiom for “you will rescue everyone.”
“and without fail recover all” —
“and in rescuing you will rescue,” literally.
Verse 9 — “So David went” — the qal
imperfect of yalak. He moved out.
Here is David beginning to sow what God reaps. The first stage of this blessing
is God’s Word in the form of a divine promise.
“and came to the brook Besor” — the
began a tremendous forced march. 400 men crossed Besor; 200 were left behind.
David dumps all of his baggage and leaves it with 200 stragglers. “Those that
were left behind” is the qal active participle of jathar and it means stragglers. The qal active participle is
sometimes used as a noun.
“stayed” is the qal perfect of amadh.
1. David’s battalion is out of
shape. To stay in condition you have to be consistent.
2. They have not been training,
therefore a high percentage of stragglers.
3. Combat effectiveness of David’s
battalion is reduced by one third.
4. David’s battalion is not going to
reap what they sow or none of them would ever have made it. They are going to
reap what God sows.
5. Ordinarily when you have that
many stragglers you turn back. What keeps David going? Bible doctrine, a
promise from God. He has doctrine in his soul and he knows that God must
vindicate the doctrine in David’s soul.
6. At this point David is through
reaping what David sowed, he will now reap what God sows.
7. David is still doing a little
reaping of what David sowed. David as a commander failed to keep his troops in
shape. But grace is the overruling factor at this point and grace will find a
way for those who persist.
8. If the battalion had depended
upon the 200 stragglers no one would have been rescued, but it depends upon the
Lord Jesus Christ.
9. The dropouts of the brook Besor
will be used to smoke out reversionism in David’s battalion. Romans 8:28
applies.
Verse 10 — “David pursued” is the
qal imperfect of radaph. He kept on
pursuing because he has doctrine in his soul. Doctrine in his soul tells him to
keep doing what God commanded. He has with that doctrine a direct promise from
God. All he has to do is to faith-rest that promise, keep on believing it, and
keep closing in on the enemy. No matter how dark the situation may be it is
always darkest before the dawn and therefore doctrine pushes David. This is the
principle of concentration. All supergrace believers have concentration.
“who were so faint” is the piel
perfect of pagar. This means they
were too exhausted to cross the brook.
____________
Psalm Twenty-Two
{David's Messianic
Psalm about His Greater Son - Jesus Christ}
{Note: This psalm is dual in nature. David has just seen the consequences of
his reversionism in the ruins of Ziklag (see I Samuel 30:1-6). As he goes
through the pain and anguish of seeing the destruction, he proclaims words that
Jesus Christ will also say on the cross. See also Acts 2:30}
{Verses 1:21: The
Death of Christ}
{Prophesy of Matthew 27:46 Jesus on the Cross}
1~~To the chief musician,
concerning the 'Doe of the Dawn' {ayyeleth ha-shahar}
{a title for the Lord Jesus Christ in His Helplessness on the Cross
A deer hunt begins at the dawn and is a picture of helplessness}
A psalm of David.
My God, My God {'El
'El}, why have You forsaken Me?
Far from deliverance are the words of My screaming.
{Note: 'El is used
for God as the Judge - God as the Strong One. RBT says this is separation of
God the Father and God the Holy Spirit from Jesus while He was bearing our sins
on the cross. So, this is prophecy by empathy. It is also David's suffering in
Ziklag when the Amalekites have burned his town and taken his wives and the
other women and children.}
{Separation of
Jesus on the Cross from the Godhead While He is Bearing our Sins in His Body}
2~~ O My 'Elohiym/Godhead,
I scream/'cry out' by daylight {first three hours on the cross}
You do not answer Me.
And by the 'night-season'/'supernatural darkness'
{noon to 3 PM was total darkness while Christ was on the cross}
You are silent.
3~~You are Holy
{integrity of God - His righteousness and justice},
and the {worthy} recipient of their praises.
{Back to David
Recalling His Ancestor's Faith was Rewarded by God}
4~~Our fathers trusted {in You - batach - faith rest technique}.
They trusted, and You delivered/rescued {palat} them.
{Note: Jesus Christ
also knows that God the Father will 'deliver' Him after the imputation and
judgement of sins on the cross are complete. Once Jesus says 'It is Finished',
His spiritual relationship with God the Father is restored - we know this
because now Jesus returns to the relationship word of 'Father' into Your hands
I dismiss My Spirit'.}
5~~ They 'shouted
out'/cried unto you {prayed},
and were delivered {malat}.
They trusted in you,
and were not 'put to shame'/disappointed {buwsh}.
6~~ But I
{David/Jesus in prophesy}
am a worm {tolah used for 'a totally helpless person'},
and no longer human.
{Note: Tolah is
Hebrew for a caucus elictus worm - this worm was placed in a vat and the worm's
blood was used to make crimson robes for kings. Jesus - the King of Kings, Lord
of Lords was being crushed under the weight of the sins of the world.}
{Ridicule of
Downtrodden David and Jesus Christ on the Cross}
22:7-8~~ All they who see Me, mock/'laugh in scorn at' Me.
They gesture insults
{idiom: literally 'thrust out their lips' - we would say 'thumb their
nose at me'}.
They wag their heads
{a Jewish insult - like 'giving the finger' today} saying, 8~~
"He 'rolled his problems'/trusted on Jehovah/God,
let Him deliver/rescue Him
since He keeps on having perfect delight in Him."
{Verses 9-11: God
had a Plan for David's Life}
9~~But You {God} {are}
He Who took me out of the womb
{means he was born with a purpose for his life}.
You motivated/caused me to trust/'have confidence'
when I was upon my mother's breasts.
{Note: David was
from a big family. Almost as soon as he was weaned, he was off to the fields to
tend to the flocks. That was the end of his family life! }
{Jesus' Testimony}
10~~I {Jesus} was caused to be dependent
upon You {God} from the womb.
You are my El/God from My mother's womb.
{David and Jesus
Again}
11~~'Be not far from me'/'do not stay far from me' {rachaq}.
For trouble . . . {is} near.
No one . . . helping me.
{Note: David was
alone at this point in his life. Jesus had to go to the cross alone. No one
could help him carry the sins of the world.}
{Jesus' Suffering
on the Cross}
12~~ Many 'wild bulls with horns' {par} have surrounded Me
{horns goring into His body - represents the sins He is bearing
entering His Body}.
Strong bulls of Bashan {refers to evil powers}
have surrounded Me.
{Note: This verse
gives the picture of Jesus being surrounded by strong and evil forces/bulls who
gored Him many times. Each time a sin was imputed to Him on the cross, it was
like another goring of a bull.}
13~~They {all the
sins of the word}
tear Me to pieces {patsah}
with their mouths,
as a ravening and a roaring lion.
14~~ I {Jesus} am
poured out {shaphak} like water
{dehydrated on the cross with loss of physical strength},
and all My bones are pulling apart
{separation of the joints as He is hanging on the cross}.
My heart/'right lobe' is like wax.
It is melted in the middle of My bowels/emotions
{nervous system telegraphing pain}.
{Note: This is a
picture of Jesus on the cross becoming physically weak. He is dehydrated and
His 'mentality' is mixing in with His emotions from all the physical pain of
crucifixion and the imputation of sins.}
15~~My {Jesus}
strength is dried up like a broken vessel/pot
{like a shattered vessel all in it is pouring out}.
And My tongue is swollen and sticks to My jaws.
You have laid Me in the 'dust of death'
{idiom meaning Jesus realizes He is dying and very near death}.
16~~For dogs
{derogatory term for gentiles - Roman soldiers here}
have surrounded Me.
The assembly of the wicked {religious Jews}
have encircled Me.
They have pierced My hands and My feet
{Jesus being nailed to the cross}.
17~~I {Jesus} can
number all My bones.
They keep glancing at Me and keep on seeing Me.
{Note: Jesus' is
naked on the cross. His bones are moving out poking on His skin as He hangs on
the cross.}
18~~They {Roman
Soldiers}
part/divide My garments among them,
and gambled for My clothes.
{Note: Jesus was
well dressed. His clothing was expensive and the Roman soldiers gambled over
who would get what.}
19^~'Be not far
from me'/'do not stay far from me' {rachaq}
O Jehovah/God . . . my strength,
hurry to my aid.
20``Save/Deliver My
{Jesus'} soul
from the sword {chereb}.
Your 'uniquely born Son' {yachiyd}
from the clutches/power of the dog
{Jesus from the Roman soldiers}.
21~~Deliver me
{David/Jesus} from the lion's mouth.
For You have answered me
from the horns of the water-buffalo/unicorn {r@'em}.
{Note: The horns of
the water buffalo represents painful and certain death - Jesus will not be
delivered from physical death, but OUT from physical death forever again in His
resurrection body.}
{Verses 22-26:
Glorification of Christ}
22~~I will 'record in writing' {caphar}
concerning Your Person {God the Father}
unto my brethren {fellow Jews}.
In the middle of the assembly
I will praise You.
23~~Those of you
{SuperGrace types}
who have respect/fear {yare'} of Jehovah/God,
praise Him.
All you the seed of Jacob {every one born in the line of Jacob}
'become His honor/glorify'.
And respect Him {occupation with Christ},
all you the seed of Israel.
{Note: The name
Jacob means chiseler. That indicates the condition of every human when they
come to the decision about salvation - hopeless and useless.}
{Dual Principal
again - David and Jesus}
24~~For He has not despised nor abhorred
the affliction of the afflicted
{God did not ignore the disaster of David or Jesus on the Cross}.
Neither has He hid His face from him.
But when he cried unto Him,
He 'heard and concentrated' {shama'} on him.
25~~My praise shall
be of You in the great assembly.
I will pay my vows before them who respect Him
{idiom meaning David will explain how prosperity returned to him by
the grace of God}.
26~~The
meek/humbled
{`anav - technical for SuperGrace Believers}
shall eat {spiritual food - the bread of the Word}
and be satisfied {soul saturated with divine viewpoint}.
They shall praise Jehovah/God,
they who constantly seek after {positive volition} Him
{refers to the mature believer constantly seeking more intake of the
Word}.
Let your 'right lobe'/heart refresh itself forever.
{Verses 27-31:
Reign of Jesus Christ - Greater Son of David - Forever and Ever}
27~~All the ends of the world
shall remember {recall doctrine resident in the soul}
and convert/turn the Jehovah/God
{great evangelism of the millennium}.
And all the families of the nations shall themselves
{an individual thing}
worship before You.
{Note: David began the
Davidic Dynasty. Jesus Christ is the last of the Dynasty and will rule forever
and ever.}
28~~For the kingdom
is Jehovah's/God's {Millennial Reign of Christ}.
And He is the ruler among the nations.
22:29~~All the
prosperous ones {idiom: literally 'all the fat ones'}
upon earth have eaten
{eaten spiritual food and are reaping prosperity in SuperGrace}
and keep on worshiping.
All they that go down to the dust
{including David - David now realizes he must reap what God has
sown}
shall bow before Him {Jesus Christ}.
And no one can keep alive his own soul {nephesh}.
30~~A seed shall
serve Him.
It shall be written {caphar}
about Adonay/'the Lord' to a generation.
{Note: The seed of
the woman shall be the enemy of Satan and will bite his heal. That seed is
Jesus Christ.}
31~~They shall come
{Super Grace believers in all generations},
and shall be motivated to relate His righteousness {ts@daqah}
unto a people that shall be born,
that 'it has been manufactured'/
'it has been done'/'it has been finished'
{`asah - to make something from something}.
{Note: This phrase
is roughly equivalent to the last thing Jesus Christ uttered on the cross
before He dismissed His spirit to God the Father - in the Greek 'telelestai in
the perfect tense - 'It is finished in the past with results that continue
forever and ever' - John 19:30.}