Divine Dialogue and Biblical Revelation: Part III
Zechariah 2:10 “Sing for joy and be glad, O daughter of Zion; for behold I am coming and I will dwell in your midst,” declares the LORD. 11 “And many nations will join themselves to the LORD in that day and will become My people. Then I will dwell in your midst, and you will know that the LORD of hosts has sent Me to you.
Introduction
This morning, we pick up part 3 of our three-part series on Divine Dialogue. Now remember, so far, we have seen that Divine Dialogue is a distinct and hugely important manner of revelation employed throughout Scripture (both Old and New).
In turn, we have established that what constitutes/defines Divine Dialogue are the following traits: (a) a human author is caught up in the Spirit and (b) allowed to listen in on a conversation that (c) is occurring in the throne room of God (d) between the members of the Godhead.
Not only that, last week we laid out the guidelines for determining if a passage of Scripture is an instance of Divine Dialogue. Thus, with any passage, we begin by asking the following questions:
(1) who is speaking (also being careful to note any shifts from one spear to another)
(2) what are they talking about (things common to man or exclusive to God)
(3) Is divine Dialogue necessary to make sense of the text or are there any other options (if there are any other options D.D. is not the case)
(4) Do New Testament authors collaborate our assessment.
This morning, I want us to continue to walk through Psalm 102 so you can see this process of determination in action.
IV. Example and Demonstration– Review (verses 1-10; 11-17; 18-22) FN#1
As we return to Psalm 102, I want to do a quick review of what we have seen so far to get us back into the flow of the passage. Now remember so far (in vs 1-22), we have seen that the speaker in Psalm 102 is Christ, the eternal Son of God. In turn we saw the setting of the psalm: as the Son draws closer and closer to the Cross, the enormity of the Sacrifice He is about to make weighs down on Him. Therefore, He cries out to God for assurance. That is, He cries out that the Father will honor His sacrifice (just as the Father has promised) by receiving it as the full payment for the salvation, not only of His people, but also of the whole world. Next, in verses 18-22 the Son turns to praise the Father for His certain faithfulness and the scope of the salvation that He will grant.
Notice the result, in Psalm 102 we are allowed to listen in on a conversation that is occurring in the throne room of God between the preincarnate, eternal Son of God and His Father (a conversation, the actuality of which, will occurs during the Son’s earthly ministry as He draws closer and closer to the Cross)
This brings us to verse 23 and the crucial transition it provides.
Psalm 102:23 He has weakened my strength in the way; He has shortened my days.
___________24 I say, “O my God, do not take me away in the midst of my days”.
____________ “Thy years are throughout all generations”.
25 “Of old Thou didst found the earth; And the heavens are the work of Thy hands.
26 “Even they will perish, but Thou dost endure; And all of them will wear out like a garment; Like clothing Thou wilt change them, and they will be changed.
27 “But Thou art the same, And Thy years will not come to an end.
{c.f. guideline #5 and Heb 1:8-12; 13:8; Rev 6:13-14}FN#2
28 “The children of Thy servants will continue, And their descendants will be established before Thee.” FN#3&4
*Two important footnotes that deserve your attention
FN#3– Originally, I had intended that in part three of our series we would reverse engineer all that we had seen thus far. That is, we would begin with a handful of key passages in the New Testament that quote the Old and ask how they and their original audience knew (or strongly suspected) that these Old Testament passages were about Christ. FN#3 provides that study.
FN#4– provides a verse-by-verse commentary of our reading of Psalm 102 for you records
Hebrews 1:2 in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world.
Hebrews 1:7 And of the angels He says, “Who makes His angels winds, And His ministers a flame of fire.”
8 But of the Son He says,
“Thy throne, O God, is forever and ever, And the righteous scepter is the scepter of His kingdom.9 “Thou hast loved righteousness and hated lawlessness; Therefore God, Thy God, hath anointed Thee With the oil of gladness above Thy companions.”
10 And,
“Thou, Lord, in the beginning didst lay the foundation of the earth, And the heavens are the works of Thy hands;11 They will perish, but Thou remainest; And they all will become old as a garment,12 And as a mantle Thou wilt roll them up; As a garment they will also be changed. But Thou art the same, And Thy years will not come to an end.”
Footnotes
1] The point of this exercise is for us to walk through a hands-on demonstration of the process required for determining if a passage of Scripture is (or is not) a case of Divine Dialogue. My reasons for selecting Psalm 102 as our example are:
2] New Testament collaboration is important for letting us know we are on the right path. Not only that, if the New Testament authors are seeking to bolster their argument, they are not doing so with suspect, novel interpretations of Scripture that their audience have never heard (such would weaken their case). Importance:
Every time we see a New Testament author utilizing an instance of O.T. Divine Dialogue (without any explanation) to make or support a case that he is making about the Son, it is a certain guarantee that D.D. is the way in which his original readers had always understood (or strongly suspected) that the particular passage in view was to be taken
In other words, for an author to quote a passage as an example of Divine Dialogue is a sure indication that this is how his audience and God’s people down through the ages had always understood it. Think about it: if the author tried to build his case by introducing some novel, hitherto unheard-of interpretation, his reader would instantly reject it (“that is not what that passage means. That is not how our fathers ever understood it”). The result is that such funny business, far from supporting the case, would absolutely decimate it. In other words, the New Testament’s constant use of and appeal to Divine Dialogue without any introduction, or 3 part explanatory sermon series, or any explanation is proof that Divine Dialogue was how God’s people in Biblical times understood these passages.
Notice then below is a passage from Hebrews 1 that is directly attributed Psalm 102:24-28 and presented by the author as a case of Divine Dialogue where the Father speaks to and about the Son. I will start the passage from Hebrews 1 a bit up in the text to give you an idea of the flow, context, and contrast that the author of Hebrews is pointing out to us.
Hebrews 1:2 in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world.
Hebrews 1:7 And of the angels He says, “Who makes His angels winds, And His ministers a flame of fire.”
8 But of the Son He says, [the author begins with a passage from Ps 45:6-7]
“Thy throne, O God, is forever and ever, And the righteous scepter is the scepter of His kingdom.9 “Thou hast loved righteousness and hated lawlessness; Therefore God, Thy God, hath anointed Thee With the oil of gladness above Thy companions.”
[next the author turns to our passage from Ps 102 as yet another example of what God says about the Son, thus the “And” with which the quotation begins]
10 And, “Thou, Lord, in the beginning didst lay the foundation of the earth, And the heavens are the works of Thy hands; 11 They will perish, but Thou remainest; And they all will become old as a garment, 12 And as a mantle Thou wilt roll them up; As a garment they will also be changed. But Thou art the same, And Thy years will not come to an end.”
3] Originally, I had intended that in part three of our series we would reverse engineer all that we had seen thus far. That is, we would begin with a handful of key passages in the New Testament that quote the Old and ask how they and their original audience knew (or strongly suspected) that these Old Testament passages were about Christ. However, unfortunately we will have to confine that study here to this footnote. As you look through this list, please keep in mind that it is by no means exhaustive. First, there are quite a few O.T. passages quoted in the New that are not examples of Divine Dialogue. Rather, they are simply examples of traditional prophecy. Second, there are examples of Divine Dialogue throughout the Old that inform the New but are never directly quoted by the New. Finally, even among the examples quoted by the New, this list should not be taken as exhaustive. Instead, it is simply offered as indicative of those New Testament quotations, where Divine Dialogue should be considered/investigated as the rationale behind their inclusion.
Note: below is a partial (but indicative) list of places where Divine Dialogue is or is suspected to be the basis of the New Testament’s use of a particular Old Testament passage (how did the author and the original readers know that the passage quoted was about Christ). In the lefthand column of this list are the New Testament passages that appear to be basing their use on instances of D.D. In the righthand column are the Old Testament passages being cited. You will notice that in places, I have provided the verse that is especially being quoted by the N.T. However, the entire passage or psalm will need to be read to determine if it is a case of Divine Dialogue. In turn, if multiple N.T. authors cite the same O.T passage in reference to the same point, I include those below the main listing, headed by “{also:…}”. Finally, where necessary, I have provided brief notes to help clarify the O.T. passage at points that are key to the determination.
A] Known or Suspected cases where D.D. is the basis of the N. T’s. use of the Old.
Matt 12:15-21 —(quoting)— Isa 42:1-7
Matt 26:31 ——————— Zec 13 (esp vs 1&7)
Matt 27:34, 48 —————– Psalm 69 (esp v 21)
{also Mk 15:36; Lk 23:36; Jn 19:29}
Lk 4:18-19 ———————- Isa 61 (who is speaking, what is spoken about?)
Lk 20:17-18 ——————— Ps 118
{Note: consider the O.T. people understood Ps 118 as a Halle Psalm (a psalm about Passover and pointing to its coming fulfillment- they seem to be reading it dramatically). In turn, note the speaker’s call for a response in verses 1-4 and that response being given, indicated by the shift of speaker in verse 22}
Lk 23:46-48 ——————— Zec 12:10-14
Jn 2:15-17 ———————– Ps 68 (esp v 9)
{Pay attention. Notice verse 4 tells us that the speaker is wrongly accused of wrong. Immediately, verse 5 tells us that God knows what the speaker has or has not done.}
Jn 15:20-25 ———————- Ps 35 & 69 (esp 35:19; 69:4)
Jn 19:23-24 ———————- Ps 22 (esp v18)
{also: Matt 19:39, 41, 46; Mk 15:29-32, 34; Lk 23:34, 35-37}
Jn 19:32-37 ———————- Ps 34 (esp v20); and Zec 12:10
Acts 1:16-20 ——————– Ps 109 (esp v8-10) and Zec 11:12-13
{also: Matt 27:3-10; Lk 22:47-48}
Acts 2:23-28 ——————– Ps 16
Acts 4:23-26 ——————— Ps 102 (esp v24) and Ps 2
Rom 15:9 ————————- Ps 18 (esp vs43-50)
Hebrews 1:8-9——————– Ps 45:6-7
{In Ps 45 the author stands in the Divine Court and is allow to assume the role of court musician, lauding the King/Messiah. In process he describes the court and courtiers. However, he does so in much the same way that John does in Revelation, using imagery common to the people in his day. Notice then, in verse 9 when the author describes the Queen, we are left to ponder what this might mean (just as the original readers did). As you do so consider: where did the N.T. get its imagery of “the Bride of Christ”. In turn, consider the way the O.T. Church is referred to throughout the O.T. as the Daughter(s) of Jerusalem. Also, consider all the marriage covenant imagery that God constantly uses to describe His taking a people as His own (things like spreading His banner/Spirit over them, etc- c.f Ex 24:16 and Sol 2:4). Could it be that the young daughter of Jerusalem, promised in an arranged marriage to the Son, has by the N.T. grown up and is now engaged to the Son as His bride, to be married at the great “Wedding Feast of the Lamb” (Rev 19:7-9). Regardless, the imagery in Ps 45 exposes our reductionist Enlightenment approach to reading- an approach to which the language and the great literature across time and continents has never subscribed- all without ever abandoning its commitment that meaning is tied/conveyed by the words on the page.}
Hebrew 10:4-7 ——————- Ps 40 (esp vs 6-8)
{Note: later in verse 12 the Hebrew words translated as “evil” and “my iniquities” can as easily be translated as “dangers” and “my punishment”, which the context actually favors. Thus, that the speaker refers to his own sin cannot be assumed. It seems far more probable that he is referring to his suffering at the hands of those who seek his life unjustly (v14)}
For further examples of Divine Dialogue not covered in this series see: Is 49:1-13; Eze 1; Dan 7:7-14; Zec 2:8-13).
For Examples of D.D. that were covered by our series see: Gen 1:26-27; Ps 2; 16; 45; 101; 102; Isa 48:16; Dan 7:13; Matt 22:42-44; Acts 2:25-27; 2 Cor 12:2-4; Rev 4:2ff
B] Examples of a Few Outliers
Next, I want to briefly look at a few verses that are mentioned in connection to Christ but which are neither cases of Divine Dialogue nor prophesies about Christ. The first is Matt 2:15, 18, 23 (quoting Hos 11:1 and Jer 1:15): Here the connection to Christ and the grounds for the New Testament’s use of these O.T. passages is not found in their being instances of D.D or even prophecies about Christ. Instead, the solution rests in the context and purpose of the New Testament passage. Notice then, the idea in Matthew 2 is the very same idea behind Jesus’ Circumcision and Baptism (in fact immediately after this passage Matthew turns to talk about Jesus’ Baptism- see especially 3:13-15 in light of this discussion). Simply put, Matthew is demonstrating that Jesus is fulfilling the covenant, mission, and identity/purpose that God gave to His people. Thus, the O.T. verses that Matthew cites are not about Jesus but about Israel. In other words, Matthew is underscoring that Jesus, by retracing the steps of God’s people, is identifying with and fulfilling all that God promised through His people. Jesus is literally the embodiment of those promises. However, when we turn to consider Matt 2:23, we find that there is no known quote from the O.T. that corresponds to Matthew’s citation. Instead, one possible explanation is that Matthew is pointing back to the general O.T. witness that the Messiah will be despised, lowly, and rejected by God’s people (e.g. Isa 53:3-4). To Matthew then, the pejorative view about Nazareth, common in Jesus’ day, embodies/expresses this O.T. notion perfectly. Another possibility is that there was a well known and well circulated extra-biblical prophecy about Jesus to which this verse refers but which has since been lost. In fact, we see examples of other N.T. authors doing this same thing: i.e. using passages that were well known to their readers but never included as Scripture to illustrate a biblical point that they were making (c.f. Jude 1:9, 14-15). Regardless, in trying to understand Matthew’s use of the Old Testament in chapter 2 of his Gospel, the answer is not found in D.D. or even that the verses cited were prophecies about Christ. Instead, they are about Israel and Matthew’s point is that Christ, by retracing His people’s steps is identifying with and fulfilling God’s purpose for His people.
The second example I want to look at that is neither a case of Divine Dialogue or prophesies about Christ is Matt 13:34-35 (quoting Ps 78:2-4). So what is the connection to Christ? Notice Psalm 78 opens by announcing a parable and hidden sayings from of old. Yet when we read the psalm, the content is not mysterious or hidden at all. Instead, it seems to be a pretty straightforward account of Israel’s history and God provision. So what gives? How do we reconcile the psalm’s introduction with the content of its body? Simply put, the mystery and hiddenness are that the psalmist is inviting the reader to contemplate what these outward things of old actually mean. What is God showing us? To what are all these things pointing? This brings us to Matthew’s Gospel and Jesus. Jesus is the answer to all that God has done and promised. He is the fulfillment, mystery, and meaning of everything that the psalmist is asking God’s people to ponder. Not only that, Jesus’ own teaching asks the same questions in the same manner as did the psalmist. “What do these things of old mean? To whom do they point”?
4] I thought it might be helpful to give you a verse-by-verse breakdown of our reading of Psalm 102 for you records
Psalm 102:1 A Prayer of the Afflicted, when he is faint, and pours out his complaint before the Lord.
Note: the heading is part of the Hebrew text, not a translator’s addition. It tells us two things: first it alerts us that our speaker is in great agony. Second, it alerts us that a conversation is happening in the form of a prayer between the speaker and God. However, it conspicuously leaves the identity of the speaker intentionally vague, thereby prompting us to ask our first question: who is speaking?
1. Hear my prayer, O LORD! And let my cry for help come to Thee. 2 Do not hide Thy face from me in the day of my distress; Incline Thine ear to me; In the day when I call answer me quickly.
Verses 3-9 continue to describe and underscore the speaker’s intense suffering. However, the speaker’s identity is still unclear. In other words, we have gone several verses into the psalm and still do not have the answer to our first question. Such then demonstrates the level of investigation often required to determine if D.D. is the case.
9 For I have eaten ashes like bread, and mingled my drink with weeping, 10 Because of Thine indignation and Thy wrath; For Thou hast lifted me up and cast me away….
Ashes throughout Scripture represent the same thing- the death and decay brought about by sin and the fall. In other words, the agony the speaker is facing is potentially lethal. Not only that notice bread and wine (symbols of God’s provision and comfort) offer no joy or relief to the speaker.
Next notice the reason the speaker is facing such despair. Verse 10 tells us that he mingles his wine with tears because God’s wrath, indignation and judgement are poured out against him. However, notice the unusualness of this psalm. The speaker is crying out to God because God’s judgment is upon him, and yet conspicuously missing is any mention of sin or repentance (the very first things required by God’s mercy in such a case).
Next, the speaker says that God has lifted him over His head and hurled him from His presence. Again, the strangeness of this psalm continues. Yes, we have seen God do such a thing. God threw His people out of the Promise Land. However, before doing so there were years of warning and countless prophets sent imploring God’s people to repent. When they refused, God cast them from His presence. But even then, God promised to preserve a remnant and the bring them back in 70 years. By contrast, here there is no indication of such mercy. Not only that, the psalmist is not in hardened rebellion. Rather, he is turning to God for help. At the very minimum, Psalm 102 is strange, unusual, and has our attention to say the least.
Recap: notice then where we are. All these many verses and we still do not know the identity of the speaker. There is judgment and exclusion from the presence of God, but no rebellion. In turn, there is a desperate cry for help but no mention of sin or repentance.
Notice then the flow of the psalm:
12 But Thou, O LORD dost abide forever; And Thy name to all generations. 13 Thou wilt arise and have compassion on Zion;
Notice the strangeness of the psalm continues: at first glance a cynical reading might take verse 12 to say, “Lord, I am being snuffed out while you sit smugly above the fray untouched by any such trouble. However, we know such a prayer is not biblical because it does not speak what is right about God. Rather it depicts Him as indifferent. When such errant attitudes do occur in Scripture, they do not occur without rebuke. However, upon closer inspection what we find is that the speaker turns to base his request on God’s character and promises. Notice then the speaker depicts God as immovably enthroned over creation. His plan and His purpose are not thwarted or even altered. In turn the speaker says that God’s name is to all generations. In other words, who God has revealed Himself to be and the promises He has made are not malleable but unchanging.
That said, notice strangely and surprisingly the specific promise/plan the psalmist has in mind as the basis of his plea. Now normally we would expect one in trouble and suffering God’s wrath to base his plea on something like God’s mercy (e.g. For Thou God are merciful, ready to forgive, and relenting of evil. You do not delight in the death of a sinner but rather that he turn from his sins and live. Therefore, hear my cry and have mercy on me the sinner). However, instead, the speaker says that God’s promises and plan are unalterable and then notice the specific promise to which he appeals. Verse 13 says that God will (future) have compassion on Zion. In other words, as we read the context makes it clear that what the speaker is pointing to is God’s promise to fully redeem and deliver His people (Zion)
Recap: Notice then where we are. 13 verses in and we still don’t know the speaker’s identity. However, there seems to be a clear connection in the psalmist’s mind between his suffering, the answer he is seeking from God in prayer, and the fulfillment of God’s promise to His people concerning their full and final deliverance (which by the way will be accomplished by the Messiah). That said, even though this explanation gives the most straightforward account of the details, that does not mean it is necessarily correct. We see a pattern. We need to see how this pattern bears out in the remainder of the passage.
13 For it is time to be gracious to her, For the appointed time has come.
What happens next in verse 13 is beyond strange and something that we have never ever seen from a single mortal man in the whole Bible. The speaker turns to tell Almighty God what time it is. Now plenty of people have cried out to God saying, How long O Lord”, or “Answer me quickly O Lord”. However, no one has ever dared to tell God, who governs all things according to the sovereign timing of His will, that the time of that plan needs to be now.
Notice, with the psalmist’s very next utterance, we have our first concrete indication of the speaker’s identity. As the psalmist builds the case for his request, he goes on to say, “the appointed time has come”. Now throughout Scripture this phrase indicates a time set by God for His purpose (Gen 18:14; Ex 23:15; Dan 11:35). In the context of Psalm 102 and with regards to the specific promise in view, the reference in verse 13 is exclusively Messianic (Jer 33:20-21; Dan 7:12-14; Gal 4:4; Acts: 1:6-7; Rom 16: 25-27). In other words, we now know with a good bit of certainty who our speaker is. It is Christ. Thus we need to see if the remainder of the psalm confirms or challenges our understanding.
Recap: as the psalmist builds the case for his request, we learn both who this speaker is as well as the specific request He is making. Not only that notice the phenomenal nature of this psalm. Whoever the author is, he has been caught up by the Spirit and allowed to listen in on a conversation hundreds and hundreds of years before the incarnation, between the preincarnate, eternal Son and the Father. Not only that, the actuality of this conversation will take place within Jesus’ earthly ministry, during the very time commemorated by Lent. Remember, during Lent we follow Jesus and His disciples as they draw closer and closer to Jerusalem. As Jesus nears the Cross, the weight of what He is about to undertake weighs down on Him. Thus, He cries out to the Father. His request is that the Father will honor the enormous sacrifice that Jesus is about to make by bringing about the full redemption He has promised (the very same sort of prayer that we hear Jesus making on the very week that He dies “Father I have glorified you, now Glorify me (Jn 17: 4-5).
14 Indeed, Thy servants find pleasure in her stones, and feel pity for her dust.
15 To the end that the nations will fear the name of the LORD, And all the kings of the earth Thy glory.
16 For the LORD has built up Zion; He has appeared in His glory.
17 He has regarded the prayer of the destitute, and has not despised their prayer.
Notice in verses 14-17 Jesus continues to build His case. Thus, in verse 14 He points out that God’s servants (the Old Testament believers) cherish Zion. Why? Zion is the place where God has set His promises before them in stone (through Temple worship, the sacrificial system, feasts, and the proclamation of the Law). In other words, they cherish Zion because they eagerly await the fulfillment of all it depicts. Notice then verse 15 confirms our reading: God’s people cherish and eagerly await the fullness that will result in people from all the nations of the earth turning to God. Again, with this distinctly Messianic promise, we have yet further confirmation that Jesus is the speaker here. Finally in verses 16-17 Jesus concludes the case for His request by reminding the Father that neither He nor His people are being presumptuous. Instead, God Himself has built up Zion, He has set forth His promises there, and He has assured His people that these promises are specifically given to show mercy and provide deliverance for those made destitute by sin.
Recap: as the Son draws closer to the Cross and faces the enormity of the task before Him, He cries out to the Father to honor the sacrifice He is about to make by accepting it as the fullness of the redemption that the Father has promised. The prayer regards Jesus’ earthly mission and shows us the genuine human side of the incarnation. What Jesus is going to do is truly daunting and the Son of man turns to His Father in His hour of need.
Notice the flow of the psalm:
18 This will be written for the generation to come; That a people yet to be created may praise the LORD.
Notice at once: Jesus opens His praise by pointing back to the father’s faithfulness to honor the Son’s sacrifice by saying “this” faithfulness will be written and remember for generations to come
19 For He looked down from His holy height; From heaven the LORD gazed upon the earth,20 To hear the groaning of the prisoner; To set free those who were doomed to death;
Next notice the Son’s praise and assurance continues by recounting the Father’s faithfulness to honor the Son’s sacrifice. However, please note the Son phrases this praise in the very language spoken to Moses from the burning bush, which initiated the Passover and all to which it pointed/promised (Ex 3:7-8). In other words, in fulfillment of all that God was promising through the Passover, God has heard the cry of His people because of their bondage and has come down to deliver them. However, the deliverance here is not the outward deliverance from enslavement to a nation. Rather, it is the full deliverance from the bondage to sin and death that the Messiah will accomplish.
21 So that men may tell of the name of the LORD in Zion, And His praise in Jerusalem;
Notice the result of this deliverance: God will be faithful to honor His Son’s sacrifice to the end that men will stand in Zion (the very Zion adored in verse 14) and pointing to her stones say, God has fulfilled everything promised here exactly as He has set it forth.
22 When the peoples are gathered together, And the kingdoms, to serve the LORD.
Next, notice when the Son’s praise says that this service of jubilation will occur in Zion. He says that God’s people will offer praise in Jerusalem when the peoples (gentiles) are gathered and folks from every nation come to serve the Lord (a distinctly Messianic promise and fulfillment- Mic 4:1-2; Jn 10:16)
Recap: Psalm 102 has confirmed our understanding and suspicion. The Speaker is the pre-incarnate eternal Son of God, calling out to His father in regards to His earthly mission as the promised Christ. The things spoken of are exclusively Divine/Messianic. The Son faced with the enormity of the sacrifice He is called to make, in a very human prayer, asks the Father to honor His sacrifice as the full redemption promised.
23 He has weakened my strength in the way; He has shortened my days.
Notice at once verse 23 servers as a key transition. Notice then the Son is no longer speaking to the Father or praising the Father. Rather, He is speaking about the Father. That is, the Son turns and, as an aside, gives us some vital information (weather that aside is the Son speaking to the human author who has been allowed to listen in or, more likely, as an aside to Himself, concluding verses 18-22. Regardless, we are allowed to listen in). In other words, verse 23 alerts us that the prayer has ended. The Son is no longer speaking to the Father but rather about the Father. Now this is hugely important for two central reasons:
24 I say, “O my God, do not take me away in the midst of my days”.
Notice at once verse 24 opens with what by all accounts is a superfluous “I say”. Think about it: through the entire psalm we have heard only one speaker talking about the same thing. As such, it seems utterly needless at this point to reaffirm that the same speaker is continuing the same discussion. However, verse 23 just alerted us that something new is starting. And here in the first line of that something new, the speaker goes out of His way to alert us that this line is his contribution to this new section. In other words, verse 23-24 provide us with two common tips, two stock indications that what we are about to witness is a case of Divine Dialogue. Notice then the text alerts us that the Son begins the conversation. Not only that, it tells us with whom He is speaking. The Son says, “I say, My God”. In other words, He is speaking to the Father.
Next, notice what the Son says: Do not take me away in the midst of our days”. In other words, this is the very same prayer that we hear the Son praying on the night in which He was betrayed, in the Garden of Getsemani, while sweeting blood: “Father, if possible, let this cup pass from me”. However, in the garden we do not get to hear the Father’s compassionate response. Instead, we only see its result as Jesus is bound and lead away to die. However, here in Psalm 102 (years before the event) we are allowed to listen in on the Father’s response.
Notice then, even though we are not used to looking for Divine Dialogue; nor are we familiar with its stock indicators; and despite the fact that Robert Estienne’s 16th century division of the Bible into verses obscures the key shift in speakers by treating this break as a single verse, despite all of this the text has provided us with the two clear alerts mentioned above to be on the look out for it.
Two final points: first, as we are about to see, Scripture provides us with a cheat that, regardless of the subtlety that Psalm 102 presents to a newcomer, will help our identification with clarity and certainty. But more on that in a minute. Second, one of the main reasons I chose Psalm 102 is because of its theological importance to the Old Testament’s witness about Christ and to the New Testament’s understanding of that witness. Thus, you have heard me say, there is nothing in the New that is not first introduced and established by the Old. Well what about the witness of John 1:3 and Hebrews 1:2 that the Son created the world. What O.T. verse can you point to that establishes that fact? In part 1 of this series we saw the passage from which John draws the theology of His first chapter. Here in Psalm 102 we are about to encounter a second O.T. passage that establishes the Son as the creator through whom the Father made the world.
24b. “Thy years are throughout all generations”.
25 “Of old Thou didst found the earth; And the heavens are the work of Thy hands.
Notice as verses 23-24a alerted us, we have heard the Son’s part in this conversation and now we turn to hear the Father’s response. Not only that, remember what is going on. The Son, facing the enormity of the Cross, is crying out to the Father for assurance and comfort. What follows is the tender comfort the Father provides.
Notice then what the Father says: Thy years My Son are throughout all generations. Now in one sense God remind the Son that He is eternal God and has been with the father for eternity. You know me Son, you know I have your back and will keep my word. That said, I think the main focus of the Father’s response is forward looking, concerning eternity future. Remember, the Son is crying out in His human nature and in His capacity as our mediator. He cries out not to have His days cut short or His mission be for naught. To this the Father respond that His the salvation He is about to accomplish and His role as His people’s savior and mediator will endure forever. Far from being cut short or coming to naught, the Father will enthrone Christ irrevocable at His right hand as an everlasting covenant.
Next, notice the Father’s reassuring reminder: He says to the Son “Of old Thou (My Son) didst found the earth”. In other words, the Father bids the Son to remember that it has always been their working relationship within the Godhead that the Father accomplishes His plan through the Son. Thus, just as the Father created through the Son, now the Father, will redeem that creation through the Son (2 Cor 5:18-19). Importance: notice at once, here then is yet another O.T. witness to the New Testament’s teaching, that the Father created the heavens and the earth through the Son!
26 “Even they will perish, but Thou dost endure; And all of them will wear out like a garment; Like clothing Thou wilt change them, and they will be changed.
Next, notice the Father’s assuring qualification: The Father reminds the Son that He never promised that the current state of Creation would endure forever. However, by contrast He did promise that Christ as the New Covenant mediator along with the salvation He accomplished would endure. In fact it is this very promise we hear over and again throughout the New (I Peter 1:3-4). Next, the Father goes on to remind the Son that it is in fact the Son who will redeem, change, and renew creation (Thou, my Son, wilt change them)
27 “But Thou art the same, And Thy years will not come to an end.
Again, the Father continues His assurance by reminding the Son that unlike His work as Creator, His role and work as redeemer will continue without end, augment, or interruption.
That said, how do we know that all of this is right. How do we know that verses 25-27 are not spoken by the Son and just a continuation of what He began in verse 24 (thus “I say, ‘O God, do not cut short my days. Thy years are throughout all generations. Of old thou [O Father] didst found the earth’”). Well remember I told you Scripture provides us with a cheat sheet. Not only that, remember our 6th guideline for determination- Do any New Testament authors collaborate that the passage is about Christ. The answer in this case is Yes, yes they do. Listen to Hebrews 1 (I’ll begin a little back in the passage to get us into the flow):
Hebrews 1:2 in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world.
Notice at once that, conspicuously and just as with John, another of the very passages the speaks of the Son as Creator, cites as part of the discussion one of the key passages from the O.T. that makes that very point (as we are about to see).
Hebrews 1:7 And of the angels He says, “Who makes His angels winds, And His ministers a flame of fire.”
Notice the flow of the passage. The author is making His case that the Son is unique and like no created being. As such, he sets out to compare and contrast what the O.T says about angels with what it distinctly says about the Son. To do so he provides us with two examples.
8 But of the Son He says,
“Thy throne, O God, is forever and ever, And the righteous scepter is the scepter of His kingdom.9 “Thou hast loved righteousness and hated lawlessness; Therefore, O God, Thy God, hath anointed Thee With the oil of gladness above Thy companions.”
The author begins with Psalm 45 (the passage with which we opened part 2 of our study last week). Notice at once who is speaking and who they are talking about. God the Father is talking about the Son. Not only that, notice that right away The Father calls the Son God!
10 And,
“Thou, Lord, in the beginning didst lay the foundation of the earth, And the heavens are the works of Thy hands;11 They will perish, but Thou remainest; And they all will become old as a garment,12 And as a mantle Thou wilt roll them up; As a garment they will also be changed. But Thou art the same, And Thy years will not come to an end.”
The author of Hebrews turns to give his second example of the kind of things the Father says in the O.T. about the Son. Notice who is speaking and who they are talking about. Again, God the Father is talking about the Son and here the author of Hebrews is quoting the very verses for Psalm 102 that we are considering. Notice here the Father calls the Son “Lord”. Thus in two verses we have learned that the Old Testament witness is that the Son is both God and Lord; and that He is both Creator and Redeemer!
However, there is more: not only does the author confirm that our passage in Psalm 102 is about Jesus, he also confirms that it is a case of Divine Dialogue. Not only that, notice that he has understood the shift in speakers as occurring at exactly the spot the psalm tipped us off to look for it. The Son has asked the Father to not cut short His days and now the author of Hebrews states point blank that what follows is spoken by the Father to and about the Son! Importance:
Every time we see a New Testament author utilizing an instance of O.T. Divine Dialogue (without any explanation) to make or support a case that he is making about the Son, it is a certain guarantee that D.D. is the way in which his original readers had always understood (or strongly suspected) that the particular passage in view was to be taken.
Think about it: if the author tried to build his case by introducing some novel, hitherto unheard-of interpretation, his reader would instantly reject it (“that is not what that passage means. That is not how our fathers ever understood it”). The result is that such funny business, far from supporting the case, would absolutely decimate it. In other words, the New Testament’s constant use of and appeal to Divine Dialogue without any introduction, or 3 part explanatory sermon series, or any explanation is proof that Divine Dialogue was how God’s people in Biblical times understood these passages. But lets get back to Psalm 102
28 “The children of Thy servants will continue, And their descendants will be established before Thee.”
Notice at once verse 28 concludes the Father’s gentil and compassionate comfort to the Son. In fact, if you have ever read this passage as simply something that the same speaker throughout is saying (be it the psalmist or the Son), it is completely anticlimactical and unsatisfying (I am dying here Lord, but never you mind that. Tou are forever and your people will praise thee). The reason it is so unsatisfying is because we have been reading it wrong. However, when we realize that this is the Messiah crying out to His Father for the assurance that the Father will honor the Son’s sacrifice, then verses 24-28 are simply astounding. Notice then how the Father concludes His assurance. He assures the Son (in language very reminiscent of Baptism- Acts 2:39) that not only will the Son continue eternally in His capacity as mediator, not only will His immediate follows continue eternally, but their children (in the faith) will continue. However, it’s not just their children who continue. Instead, the Father assures the Son that the descendants of those children will continue and be established before their savior (Jn 14:2-3), in fulfillment of God’s promise to Abraham to be God to him and His descendants after him
Genesis 17:7 “And I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you.
Bottom line: The Father hears the Son’s cry and assures Him, that the Father will honor the Son’s sacrifice and accomplish through it all that He has promised.