- A Series of Unfortunate Events: The Austere Academy - Lemony Snicket
- A Harmony of the Gospels - A. T. Robertson
- A Series of Unfortunate Events: The Ersatz Elevator - Lemony Snicket
- A Series of Unfortunate Events: The Vile Village - Lemony Snicket
- A Series of Unfortunate Events: The Hostile Hospital - Lemony Snicket
- Eragon - Christopher Paolini
- Martin Luther: The Great Reformer - Edwin P. Booth
- It's Not About Me - Max Lucado
- Letters to a Young Conservative - Dinesh D'Souza
- Searching for God Knows What - Donald Miller
Wednesday, January 31, 2007
January '07 Reading List
Wednesday, January 24, 2007
A Brief Comparison
This brief composition will compare and contrast Psalm 110 and Psalm 2. Each Psalm will be examined in order to draw out the similarities and the differences that each contain. Above all, the messianic implications for each Psalm will be discussed.
Similarities
Both of these psalms are classified as Royal Psalms because of their shared theme of dealing with events in the life of a king. Psalm 110 speaks of ruling and judging, and so does Psalm 2. Both psalms have elements of destruction. Psalm 110 tells of shattering kings and chief men, and Psalm 2 tells of shattering the nations. Both psalms are typological in that both point to Jesus Christ. In fact, Psalm 110 is pure typology, and Psalm 2 has messianic implications as well. Typology is the glue that holds the two testaments together.
Differences
Psalm 2 has no superscription. Psalm 110, on the other hand, depends on the superscription (if ever a psalm did). Psalm 110’s superscription simply says, “A psalm of David.”
Psalm 110
This psalm is one of the most quoted psalms in the New Testament, and it really does not make a whole lot of sense without the New Testament. It is quoted in the New Testament for two main reasons: 1) The reference to the priesthood of Melchizedek and 2) David saying, “Yahweh says to my lord.”
Who is Melchizedek? He occurs twice in the Old Testament (Genesis and Psalms) and in the book of Hebrews in the New Testament. The book of Hebrews would collapse without Melchizedek. In Genesis 14, Lot got himself captured. Abraham had to go rescue him. Abraham defeated kings. The king of Sodom came to Abraham so he could have his people back because it is hard to be a king if you don’t have people to be king over. Abraham gave him his people back, as well as the spoils of war. Then Melchizedek, king of Salem, came out to Abraham. He blesses Abraham. Abraham tithes to Melchizedek. Hebrews 7 is about Melchizedek and Christ. His name means King of Righteousness. Salem means peace. Christ is the real king of righteousness and peace. The common interpretation is that Melchizedek is a preincarnate Christ. This probably is not the case, but Abraham did treat him as spiritually superior. In the Old Testament, for someone to become a priest, he had to prove his genealogy. Priests were introduced by their family lineage. That is what is unique here; Melchizedek is a priest without genealogy. Abraham saw Melchizedek as a spiritual brother. He is also a king and a priest, and so is Christ. Melchizedek was a real human being, and so is Christ.
Who is a greater king in Israel than David? No one. This psalm depends on the superscription, if ever a psalm did. The Hebrew text does not have capital letters. The capital L in Lord is interpretive. Christ was clearly claiming in the New Testament that He was David’s superior, therefore the Jews sought a way to snuff him out. Who, other than Christ, can this psalm refer to? No one. This makes this psalm Messianic. This may be the only psalm that can refer to Christ and Christ alone.
Psalm 2
This is one of the top five messianic psalms, and Psalm 2 emerges in the New Testament. However, is Psalm 2 like Psalm 110? No, Psalm 2 cannot only apply to Christ. It is in a different category. Psalm 2 makes sense without the New Testament. Many people say that “son” in this psalm can only refer to Christ, but “son” in the OT is a royal metaphor. It is the idea of kings being the sons of God. In other words, a "son" is a special representative for God.
David was God’s anointed king. Likewise, Christ is the Anointed One. David was God’s begotten son in the sense that God made him a king over Israel. Christ is the only begotten of the Father, and He is the King.
Similarities
Both of these psalms are classified as Royal Psalms because of their shared theme of dealing with events in the life of a king. Psalm 110 speaks of ruling and judging, and so does Psalm 2. Both psalms have elements of destruction. Psalm 110 tells of shattering kings and chief men, and Psalm 2 tells of shattering the nations. Both psalms are typological in that both point to Jesus Christ. In fact, Psalm 110 is pure typology, and Psalm 2 has messianic implications as well. Typology is the glue that holds the two testaments together.
Differences
Psalm 2 has no superscription. Psalm 110, on the other hand, depends on the superscription (if ever a psalm did). Psalm 110’s superscription simply says, “A psalm of David.”
Psalm 110
This psalm is one of the most quoted psalms in the New Testament, and it really does not make a whole lot of sense without the New Testament. It is quoted in the New Testament for two main reasons: 1) The reference to the priesthood of Melchizedek and 2) David saying, “Yahweh says to my lord.”
Who is Melchizedek? He occurs twice in the Old Testament (Genesis and Psalms) and in the book of Hebrews in the New Testament. The book of Hebrews would collapse without Melchizedek. In Genesis 14, Lot got himself captured. Abraham had to go rescue him. Abraham defeated kings. The king of Sodom came to Abraham so he could have his people back because it is hard to be a king if you don’t have people to be king over. Abraham gave him his people back, as well as the spoils of war. Then Melchizedek, king of Salem, came out to Abraham. He blesses Abraham. Abraham tithes to Melchizedek. Hebrews 7 is about Melchizedek and Christ. His name means King of Righteousness. Salem means peace. Christ is the real king of righteousness and peace. The common interpretation is that Melchizedek is a preincarnate Christ. This probably is not the case, but Abraham did treat him as spiritually superior. In the Old Testament, for someone to become a priest, he had to prove his genealogy. Priests were introduced by their family lineage. That is what is unique here; Melchizedek is a priest without genealogy. Abraham saw Melchizedek as a spiritual brother. He is also a king and a priest, and so is Christ. Melchizedek was a real human being, and so is Christ.
Who is a greater king in Israel than David? No one. This psalm depends on the superscription, if ever a psalm did. The Hebrew text does not have capital letters. The capital L in Lord is interpretive. Christ was clearly claiming in the New Testament that He was David’s superior, therefore the Jews sought a way to snuff him out. Who, other than Christ, can this psalm refer to? No one. This makes this psalm Messianic. This may be the only psalm that can refer to Christ and Christ alone.
Psalm 2
This is one of the top five messianic psalms, and Psalm 2 emerges in the New Testament. However, is Psalm 2 like Psalm 110? No, Psalm 2 cannot only apply to Christ. It is in a different category. Psalm 2 makes sense without the New Testament. Many people say that “son” in this psalm can only refer to Christ, but “son” in the OT is a royal metaphor. It is the idea of kings being the sons of God. In other words, a "son" is a special representative for God.
David was God’s anointed king. Likewise, Christ is the Anointed One. David was God’s begotten son in the sense that God made him a king over Israel. Christ is the only begotten of the Father, and He is the King.
Thursday, January 18, 2007
Seeking Peace
Psalm 122:30-31 says, “Pray for the peace of Jerusalem: ‘May they prosper who love you. May peace be within your walls, and prosperity within your palaces.’ For the sake of my brothers and my friends, I will now say, ‘May peace be within you.’ For the sake of the house of the Lord our God, I will seek your good.”
Our present time and location is often marked by adversity. Just as David said he would pray for the peace of Jerusalem, I earnestly pray for the peace of Fort Worth, of Texas, and of the United States. I pray that all of God’s people in our land will benefit from the peace, security, and prosperity that God has blessed America with so abundantly, and that we would all live in peace.
I pray for the peace between my friends and family. Fighting and bickering often arise, but I hope we can be people who are defined by peace.
I pray for and seek the good of the place where I worship on Sunday mornings. I pray for the Church. I will seek to serve the Church in more effective ways, always asking the Spirit to lead me.
Our present time and location is often marked by adversity. Just as David said he would pray for the peace of Jerusalem, I earnestly pray for the peace of Fort Worth, of Texas, and of the United States. I pray that all of God’s people in our land will benefit from the peace, security, and prosperity that God has blessed America with so abundantly, and that we would all live in peace.
I pray for the peace between my friends and family. Fighting and bickering often arise, but I hope we can be people who are defined by peace.
I pray for and seek the good of the place where I worship on Sunday mornings. I pray for the Church. I will seek to serve the Church in more effective ways, always asking the Spirit to lead me.
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