B. Anstey
Psalms 19 to 24 outline God's prophetic dealings with the godly Jewish remnant from the time of their first gathering back into their land at the beginning of the tribulation period. It continues until their deliverance from Antichrist by the coming of the Lord (the appearing) to bring in His kingdom.
Psalm 19Psa 19
This psalm gives the means by which God will bear testimony of Himself in the tribulation period. Since Christians will be taken out of the world at the rapture (see 1 Thess. 4:15-1815For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18Wherefore comfort one another with these words. (1 Thessalonians 4:15‑18)), and the testimony of the gospel of the grace of God will be preached no longer, God will still have a testimony of Himself to man, namely, through His creation (vss. 1-6) and through His Word (vss. 7-11). God will work through these two testimonies particularly among the Jews who will return to their land early in the tribulation. A remnant among them will be awakened and seek to live uprightly in accord with the knowledge they have of God.
The final portion of the psalm shows the effect these testimonies will have upon their soul. There is a searching of heart and a seeking to be kept from the current of apostasy in the land referred to as "the great transgression" (vss. 12-14).
Psalm 20Psa20
While Psalm 19 shows how a remnant will be formed and separated from the mass of the Jews by having a conscience toward God, this psalm gives the persecution they will encounter as a result of their faith in Jehovah. Christ enters fully into the sufferings of the remnant, desiring that they be heard by Jehovah in the "day of trouble"—the tribulation (Dan. 12:11And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. (Daniel 12:1); Jer. 14:8; 30:78O the hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night? (Jeremiah 14:8)
7Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it. (Jeremiah 30:7)). He pleads their cause and speaks of the time to come when all God's counsels concerning Himself and Israel will be accomplished, when they will be delivered and able to rejoice in His salvation (vss. 1-5).
Meanwhile, the mass of the Jews (the "many" of Daniel 9:2727And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. (Daniel 9:27)) will put their trust in the military power ("chariots" and "horses") of the Beast, the revived Roman Empire, by a covenant which they think will provide protection from the pressures of the Arab nations of the Middle East. Consequently they are "fallen" deeply into apostasy. The godly remnant, however, will not put their hand in with the apostate mass of Jews (Isa. 8:11-1311For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, 12Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. 13Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. (Isaiah 8:11‑13)), but will lean upon Jehovah alone whom they trust will deliver them in His time (vss. 7-9).
Psalm 21Psa 21
This psalm is the answer to the call in the previous psalm. Christ, as Israel's Messiah, has appeared to deliver the godly remnant by putting down their oppressors. God has heard the intercession of Christ, and has granted the desires of His heart regarding His suffering remnant who have been waiting for Him. As Messiah, Christ manifests His kingly glory to the remnant. The use of His title "Most High" indicates He is about to set up His kingdom according to the promise given to David (vss. 1-7). Seeing their Messiah in His kingly glory and power, the remnant are confident that He will judge the remaining kings of the earth, whom they refer to as His enemies (vss. 8-13).
Psalm 22Psa 22
In the previous psalm the Lord manifested Himself to the remnant as their Messiah, but now they see something more in Him who has come to deliver them. They see it is Jesus of Nazareth, the One whom they, as a nation, have rejected and crucified. At once the light will flood into their souls. They will "look upon Me Whom they have pierced" (see verse 16) and mourn in repentance. (See Zechariah 12:10-44.)
This psalm unfolds the atoning sufferings of Christ as realized by the remnant. They now learn that on the cross the Lord Jesus was wounded for their transgressions and bruised for their iniquities (Isa. 55:5-65Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the Lord thy God, and for the Holy One of Israel; for he hath glorified thee. 6Seek ye the Lord while he may be found, call ye upon him while he is near: (Isaiah 55:5‑6)). The heading "Aijeleth Shahar" means "the hind of the dawn of the morning." With Christ appearing (Psalm 21) and the remnant brought to repentance through the realization of His sufferings on the cross by which they are restored to Him (Psalm 22), it is certain a new day is dawning indeed for Israel.
The psalm opens with the Lord's cry of abandonment on the cross (Matt. 27:4646And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? (Matthew 27:46)). During the three hours of darkness God took up the whole question of sin and settled it to His own glory by pouring out His wrath against sin on Christ (vss. 1-3). Then the whole story of the cross is unfolded with its suffering and shame (vss. 4-21).
The "strong bulls" (vs. 12) are the leaders of Israel—the Sanhedrin—in their headstrong character. The "ravening and... roaring lion" (vs. 13; 1 Peter 5:88Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: (1 Peter 5:8)) is Satan himself who has moved men to crucify Christ. "Poured out like water" (vs. 14) would refer to the tremendous perspiration that is a result of crucifixion. His "bones... out of joint" (vs. 14) was perhaps caused by the cross being lifted and dropped into its hole, and through the weight of His body hanging from the cross. His strength "dried up like a potsherd" (vs. 15) refers to His bodily weakness and physical exhaustion. His tongue cleaving to His jaws (vs. 15) is the result of immense dehydration. The "dogs" (vss. 16-18) who compassed about Him are the Gentile soldiers. The "sword" and the "power of the dog" (vs. 20) are the imperial power of Rome. And the "lion's mouth" (vs. 21) is death itself. Such were some of the sufferings of Christ on the cross.
The work He accomplished there in putting away sin by the sacrifice of Himself is the foundation upon which all blessing flows to man. Hence, in the latter part of the psalm there is widespread blessing extended to Israel and the nations of the earth. The work of redemption then completed, Christ in resurrection sees the praise that will ascend to God from various groups of men. His "brethren" (vs. 22) are perhaps the heavenly company (Heb. 2:1212Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. (Hebrews 2:12)). The "congregation" (vss. 22-24) is the remnant. The "great congregation" is all Israel (vss. 25-26). Then finally the Gentile "nations" are mentioned as participating in the praise of Jehovah (vss. 27-31).
Psalm 23Psa 23
Christ's having returned (Psa. 21) and Israel's being restored to Him through their realization of His work on the cross (.Psa. 22), the redeemed of Israel now speak of the Lord very personally as their Shepherd. This psalm sees Christ as Jehovah-Shepherd guarding and caring for the sheep of His pasture (Ezek. 34:11-1311For thus saith the Lord God; Behold, I, even I, will both search my sheep, and seek them out. 12As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. 13And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. (Ezekiel 34:11‑13); Psa. 77:20; 95:720Thou leddest thy people like a flock by the hand of Moses and Aaron. (Psalm 77:20)
7For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice, (Psalm 95:7); Isa. 40:1111He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. (Isaiah 40:11)). It has particular reference to the protection the Lord will give to restored Israel when enemies are still existent in the earth (Isa. 31:4-54For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. 5As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. (Isaiah 31:4‑5); Zech. 9:8; 12:88And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes. (Zechariah 9:8)
8In that day shall the Lord defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the Lord before them. (Zechariah 12:8)). They rejoice over what the Lord has done. He has restored them, "He restoreth my soul," and caused them to be at rest in their promised inheritance "to lie down in green pastures" (vss, 2-3). Though they are still in "the valley of the shadow of death" through enemies existent, they fear no evil because the Lord is with them. Overwhelmed by the sense of the Lord's goodness and mercy, they see their future as dwelling in the presence of the Lord forever (vss. 4-6).
Psalm 24Psa 24
This psalm doses the series with Christ, the Icing of glory, associating Himself with "the excellent" in the earth—the saints (Psa. 16:33But to the saints that are in the earth, and to the excellent, in whom is all my delight. (Psalm 16:3)). Having taken possession of the earth by putting down the rebellious nations (seas and floods—compare Psalm 46:2-3; 65:7; 93:3-42Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; 3Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah. (Psalm 46:2‑3)
7Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people. (Psalm 65:7)
3The floods have lifted up, O Lord, the floods have lifted up their voice; the floods lift up their waves. 4The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea. (Psalm 93:3‑4)), He enters the temple as the triumphant Jehovah. All who have purified themselves will also have the privilege of entering there for worship. This includes the Gentiles as well as Israel (vss. 7-10). Also see Ezekiel 43:1-51Afterward he brought me to the gate, even the gate that looketh toward the east: 2And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. 3And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face. 4And the glory of the Lord came into the house by the way of the gate whose prospect is toward the east. 5So the spirit took me up, and brought me into the inner court; and, behold, the glory of the Lord filled the house. (Ezekiel 43:1‑5).