{Disclaimer: these are my rough teaching notes I use in my Mishkan Katan weekly broadcasts. There will be "typos". Proceed at your own risk, lol.You can find all my Mishkan Katan video teachings on my YouTube channel: genahood2818 . Look on the playlist called Messianic LAMB TV Network.}
Boker Tov! Good morning! Welcome back in to Mishkan Katan, where we are continuing our study of the psalms. Today, we will finish up the psalms that have been attributed by the sages, including King David, to Moses and move on toward Psalm 102, which I also hope to finish with you today. We will have, by the end of today’s teaching time, studied 2/3 of the Psalms. Isn’t that wonderful? I also teach a ladies class, in-person and over Facebook Live, on Sunday mornings. I rotate sessions with one other teacher of the class. Currently, in that group, I have been doing a Psalms survey. That is, I have been sharing a little bit about each psalm, as opposed to going verse-by-verse expositorially as I have here. They asked me yesterday if we could dig in deeper, sort of what we’ve been doing here for the past 14 months. I told them how long that would take and that it might be a better idea for them to go to my YouTube channel and find my in-depth teachings on the Psalms, all of which are posted there on the playlist called “Messianic Lamb TV Network”. Did all of you out there know about my YouTube channel? It is listed on the scrolling banner that floats across the bottom of the LAMB Network screen during my program every week. There, you can find all of the teachings I’ve done on LAMB, since 2023. I’d love it if you would subscribe to my YouTube channel, for “the teaching repository or library”, for lack of better terms.
Ok, let’s get started, digging into the Word. Psalm 99 is a psalm of future judgment on the heathen nations of the earth. This will take place during the biblical time period called “The Day of the Lord”. The battle or war of Gog and Magog will take place during this time period also. Following this judgment, this severe upheaval, the Lord Himself, the Mashiach, will establish upon the earth His universal reign, which will last for 1000 years. As the other Mosaic psalms have been, this one is tied to the Hebrew tribe of Dan, which settled in the far north of Israel, in the area known as Bashan. This tribe was a war-like tribe, gifted in warfare and also in agriculture. It is said that when the Lord begins to execute His worldwide judgment, the tribe of Dan will have the opportunity to play a key role in conquering the nations.
Psalm 99 is relatively short, only 9 verses. Psalm 99, like psalm 98, is not directly quoted in the New Testament…for those of you keeping score. J
Let’s read the entire psalm, from the CJB.
99 Adonai is king; let the peoples tremble.
He sits enthroned on the k’ruvim; let the earth shake!
2 Adonai is great in Tziyon;
he is high above all the peoples.
3 Let them praise your great and fearsome name (he is holy):
4 “Mighty king who loves justice, you established
fairness, justice and righteousness in Ya‘akov.”
5 Exalt Adonai our God!
Prostrate yourselves at his footstool (he is holy).
6 Moshe and Aharon among his cohanim
and Sh’mu’el among those who call on his name
called on Adonai, and he answered them.
7 He spoke to them in the column of cloud;
they kept his instructions and the law that he gave them.
8 Adonai our God, you answered them.
To them you were a forgiving God,
although you took vengeance on their wrongdoings.
9 Exalt Adonai our God,
bow down toward his holy mountain,
for Adonai our God is holy!
Now, there is a curious thing about this attributed “psalm of Moses”. Can you spot it? Hint. It is in verse 6. So, here’s the thing: Samuel, the prophet, was born and lived and died long after the days of Moses. If Moses wrote this psalm, how would he have known about Samuel by name? Seems a bit far-fetched, to me.
A couple of pronunciation points: Adonai, remember, means in Hebrew “my masters”, and is the name for God that is substituted in many translations, including this one, for the Tetragrammaton, the 4-letter name for God, the most holy of His names. K’ruvim is the Hebrew pronunciation for the English word “cherubim”, which is probably what you are seeing in your copy of the Scriptures. Tsion is the Hebrew pronunciation for the English “Zion”. In verse 4, Ya’akov in the Hebrew pronunciation of the English name, Jacob, referring to the patriarch of the 12 tribes.
In verse 1 we have a declaration of Hashem reigns, or Hashem will reign. I mentioned in a previous, recent teaching that this declaration occurs three times from Psalm 96 through 99. The Jews believe Hashem’s earthly reign will begin with the cataclysmic war of Gog and Magog, prophesied first by the prophet Ezekiel and later by the apostle John. Hashem will decisively win this battle. The Jews believe this will occur at the beginning of what Christians commonly call The Tribulation Period, a 7-year stretch of horror. Jewish and Christian eschatological scholars similarly teach that the Jewish people, regathered in Israel, will be supernaturally protected with the False Messiah, the Antichrist, begins to severely persecute them at the midpoint of the seven-year period. He will cause them to flee Jerusalem and be spread out in “hidey-holes”, you might say, for the remaining 3.5 years of The Time of Jacob’s Trouble, another name for the Tribulation Period. One such place they will be hidden is Petra, but there are about 7 others hinted about in Scripture, in prophecy. I agree with all of that, actually.
It will be a terrible time for the whole world, “the nations”. The earth will literally tremble and shake, as evidenced by prophesied terrible earthquakes, including at least one worldwide earthquake (Rev. 16:17-21, 7th bowl judgment).
What does it mean that Hashem is “enthroned upon the cherubim”? We saw a similar reference in Psalm 80, verse 1. There are several OT references to this phenomenon in Heaven. Let’s look first at Isaiah 37:16. This is part of the prayer of Hezekiah, when he and his kingdom were threatened by the Assyrian king, Sennacherib.
16 “Adonai-Tzva’ot, God of Isra’el, who dwells above the k’ruvim! You alone are God of all the kingdoms on earth. You made heaven and earth.
Then, the prophet Ezekiel, roughly a contemporary of Isaiah’s, saw a vision of the throne room of God. Below the throne, there was a dome and under the dome there were seen and clearly described by Ezekiel, 4 angelic beings, “living creatures”. Are these the cherubim? Could be. Ezekiel 10:1 is another verse that confirms this placement of cherubim. “I looked and see! By the expanse which above the heads of the Cherubim something like a sapphire stone, like the appearance of the form of a throne, appeared over them.” We see this same sapphire dome, so to speak, under the feet of Hashem, as He appeared to Moses and “the 70” elders of the Hebrew nation at the covenant meal, these 70 being the forerunner of the Sanhedrin, on Mt. Sinai. That is recorded in Exodus 24:9-11, if you want to look that up. The seraphim, by contrast, another type of angelic being, are described as being ABOVE Hashem’s throne.
When Hashem gave directions for the construction of the Tabernacle, the Tent of Meeting, and later the Temple, all of these man-made structures were to be constructed after the pattern of what also exists in Heaven, an earthly model that we’ve just looked at in Scripture, mimicking the heavenly throne room. We see in these earthly worship place structures two cherubim, one resembling a boy and one resembling a girl, the sages say, positioned on the top of the ark of the covenant, on what is called “the mercy seat”. Look at Ex. 25:22 and Num. 7:89.
Exodus 25:22.
22 There I will meet with you. I will speak with you from above the ark-cover, from between the two k’ruvim which are on the ark for the testimony, about all the orders I am giving you for the people of Isra’el.
Numbers 7:89. 89 When Moshe went into the tent of meeting in order to speak with Adonai, he heard the voice speaking to him from above the ark-cover on the ark for the testimony, from between the two k’ruvim; and he spoke to him.
Notice in both verses the word “above”. In both cases, the voice of Hashem spoke from “above” the cherubim, just as we saw in the Isaiah and Ezekiel passages. Here is what the commentator Benson had to say about the cherubim on the ark.
Quoting from the Benson commentary: “Those two sacred emblematical figures, which were set in the most holy place, upon the mercy-seat, before which the high-priest sprinkled the blood upon the great day of atonement. By this title the psalmist prudently and piously reminds the ten tribes of their revolt from God, and of the vanity of their superstitious addresses to their calves, at Beth-el and Dan, and of the necessity of their returning to the true worship of God before the ark, at Jerusalem, if they desired or expected any relief from him.”
Again, this psalm is tied to the tribe of Dan, one of the rebellious 10 tribes, who catapulted themselves into apostasy by breaking away from the Southern Kingdom of Judah, Benjamin and Levi and establishing idolatrous centers of worship in Beth-el (House of El/God) and in Dan.
In verses 1 and 2, God is declaring that He is still King, that His word is still the gold standard and the Zion is the place He ordained for the 12 tribes to worship Him, not at some man-ordained false places of worship up in the north country. In the story of the woman at the well, John 4, the Samaritan woman (the Samaritans were in Jesus’ day the descendants of the 10 “lost” tribes) brought up the point that (John 4:20) “20 “Our fathers worshipped on this mountain, but you people say that the place where one has to worship is in Yerushalayim.” This disparity of religious practice she referred to - - now, does it make more sense as to what she was talking about? She was not just making idle conversation. She was trying to establish that the rebellion of the 10 tribes was legitimate worship of HaShem. But, Jesus would have none of it. He instead, as He often did, reframed the argument in vs. 21-24 to say that the day was coming and even was here that men (and women, of course) would worship Hashem “in spirit and in truth”.
Allright, we must move on. Consider verse 4. The name Jacob or Ya’akov here refers to the Jewish people, the 12 tribes. Our American legal system is built upon the Jewish legal system. Many people do not realize that. I’ve mentioned here on the program before that my husband’s nephew is an attorney. Kevin commented when he was in law school that he never realized how much of the Old Testament is codified into American Law. The Tehillim commentary says this:
“The Jewish legal system, which God codified in the Torah, insures the dignity and worth of each individual. The law views all Jews as equals in order to demonstrate that all are the handiwork of the One Creator, the sons of One Father in heaven. Thus the Psalmist emphasizes that the Mighty King in Whose image all are created loves justice and has therefore founded the sense of fairness in His creations.” Do you hear echoes of the Declaration of Independence in those words? I do.
The latter part of verse 5 you will see in Psalm 132:7, when we arrive there in a few weeks.
Verse 6, you may not think of Moses as a priest. But, in truth, he was a Levite and he served in that capacity on behalf of the young nation of Israel before Aaron and his sons were installed to “inaugurate” the Levitical priesthood. I mentioned the prophet, Samuel, who was also a Levite, earlier. Samuel’s name, in Hebrew is Smoo-ALE, which is formed from two Hebrew words that together form “His name is God”. The commentators say he is included “in the same breath” as Moses and Aaron because in some respects Samuel’s stature was as great as that of Moses and Aaron. Samuel was the greatest prophet of his age, and some argue the greatest of all time after Moses and Aaron. Of course, Yeshua said that John the Immerser was the greatest, just throwing that in there.
On to Psalm 100. This psalm is the last one in the line-up of Psalm 90-100, that series of 11 psalms attributed to Moses. It is dedicated to the tribe of Asher, whom Moses blessed with special bounty in Deut. 33:24. “May Asher be blessed with children, let him be favored by his brothers and let him dip his foot in oil.” And, since Asher was blessed so abundantly as a tribe, it is certainly fitting that this tribe should attest that Hashem is ever good, with lovingkindness that endures forever.
The history says that this psalm was recited in the Temple as a thanksgiving offering, a korban toda, was offered upon the altar. This was an offering that would have been brought after a person or a people group had survived great danger. Whether we realize it or not, every day of our lives contains some potential for us to fall into a dangerous situation, although thank God, we are usually mostly oblivious to it. We are constantly being delivered from danger, and don’t even know it. God protects us through the agency of His angelic host that attends us. Hashem performs countless miracles of deliverance. Accordingly, some of the sages say that this thanksgiving psalm should be recited every day, as part of daily prayers. The sages say that the thanksgiving offering will be the only offering that is offered in the Millennial Temple after King Yeshua begins His millennial reign, that all atonement offerings will have become obsolete. Can you believe that? I love that. It is recorded in the section of the Talmud called Vayikra Rabbah 9.7.
Let’s read it together, not from the CJB as has been my habit, but from the KJV, as I was taught to memorize it as a child.
100 Make a joyful noise unto the Lord, all ye lands.
2 Serve the Lord with gladness: come before his presence with singing.
3 Know ye that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.
4 Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.
5 For the Lord is good; his mercy is everlasting; and his truth endureth to all generations.
Yes, my mother taught me to memorize Psalm 100 as a child, although I did not understand why then. And, it was not until years later that I learned the reason. My mother’s maternal grandmother, a lady who loved the Bible and who said “amen” loudly in church, taught all 10 of her children this psalm, taught them to memorize it. One of her daughters, my maternal grandmother, taught my mother to memorize, and she, in turn, taught me to memorize it. Sadly, by the time I learned this family heritage, my sons were already gone from our home. How I wish I had known to teach it to them while they were young! I have since encouraged them to memorize it and to preserve the family tradition.
Psalm 100 is the response to the answered prayer of Psalm 91, which is a prayer for protection, if you will recall our study of that Psalm. Rabbi Hirsch says that this psalm points to the gratitude that will be due to Hashem when we are in the Messianic Age. In this way, then, Psalm 100 will reach its apex during that time. It will serve as a grand finale to the previous psalms that spoke of the coming Millennial reign of King Yeshua.
In verse 3 we see an interesting Hebrew feature. It is called Kri Ksiv. Kri means “what is spoken or read” and Ksiv means “what is written”. The written form reads, “It is He who made us and not we ourselves”. However, the word v’lo is pronounced as if it were spelled differently, which means “and unto Him”, that is “we are His”. So, in some translations of the Hebrew to English, this reads “It is He who made us and we are His.” The meanings are very similar, and for sure both meanings are true. We did not create ourselves; He did. And, accordingly, we are His. Amen.
Unlike Psalm 100, which is anonymous….yep! Surely is! Psalm 101 has a superscription. In Hebrew it says, “Mizmor l’David”. The literal Hebrew translation is “a song for David” or “a song to David”. Both of those seem to express somewhat puzzling thoughts. The sages of the Talmud in Pesachim 117a say that the song came first to David and that then inspiration or enlightenment came. They go on to say that in a few instances, though, inspiration first came to David while he prayed and meditated, and then the result was a song. Verse 2 of this psalm describes David secluding himself in his home, as he yearned for divine revelation. Very vociferously throughout this psalm David emphasizes his hatred for double-mindedness, two-faced behavior and other evils. His sincere love of strict justice shines through. In this way, he sees divine justice and divine lovingkindness as one and the same. He can sing praises unswervingly to Hashem at all times (vs. 1) no matter what the Almighty allows to come his way. Let’s read Psalm 101.
101 (0) A psalm of David:
(1) I am singing of grace and justice;
I am singing to you, Adonai.
2 I will follow the path of integrity;
when will you come to me?
I will run my life with a sincere heart
inside my own house.
3 I will not allow before my eyes
any shameful thing.
I hate those who act crookedly;
what they do does not attract me.
4 Deviousness will depart from me;
I will not tolerate evil.
5 If someone slanders another in secret,
I will cut him off.
Haughty eyes and proud hearts
I cannot abide.
6 I look to the faithful of the land,
so that they can be my companions;
those who live lives of integrity
can be servants of mine.
7 No deceitful person can live in my house;
no liar can be my advisor.
8 Every morning I will destroy
all the wicked of the land,
cutting off all evildoers
from the city of Adonai.
An additional thought on verse 2 is that the truly righteous person walks in wholesomeness not just in public, but also in the privacy of his or her home. No double-standard, no putting on an act for others. Another Bible luminary who meditated in his own home was Elisha. We read in II Kings 4:35 that he walked in the house to and fro, in order to focus his thoughts and concentration. Do you remember from Scripture when Elisha did this? It happened during a sort of “intermission” when he was trying to raise the Shumanite woman’s young son from the dead.
As the psalm goes on, David affirms the truth that “bad company corrupts good morals” , which the apostle Paul stated in 1 Corinthians 15:33. Slanderers, those with haughty eyes, workers of deceit, liars - - David would not permit such people to be in his court or in his company. Instead, he yearned for the companionship of righteous people, because such people inspire us to spiritual greatness, because they walk with God in integrity. Verse 8 makes clear that King David had to be quite diligent about this, as a gardener has to be diligent to rid his garden of weeds or to deadhead certain flowers so that more growth will come. “Every morning”, or literally “at the mornings”, David daily waged war against evil.
How did he do that? My husband likes to watch westerns, especially at night after dinner. I honestly don’t enjoy them, but I have been subjected to many episodes from, say, Gunsmoke, over the past few years. One thing I have noted about Sheriff Matt Dillon is this: if the law did not result in the scoundrel being exported to face justice elsewhere or to be hanged by the neck until dead, Sheriff Dillon threw them out of town. This is what King David did in his land of Israel, especially in Jerusalem. The sages say that this psalm is essentially the royal charter on which David established his sovereign state. Lawlessness was banished from the realm.
In our current day, there is little “stomach” for this, among the righteous. We are, largely as a people, hesitant to call out sin or evil. We have been conditioned by our Western society to let the evil “peacefully co-exist” among us. The problem is that evil is not peaceful. It is never satisfied with “live and let live”. Evil seeks always to conquer, to displace, to take over and to multiply. The people of God are behaving in this way to their own detriment and also to the detriment of the kingdom of God. When we refuse to speak up, to speak out, and to act in the thwarting of evil, we are implicitly giving it permission to flourish. There is truly no middle ground.
Because David was so diligent and vigilant, verse 6 could be a reality. The faithful of the land could dwell in safety. Wow, I would really love to see something like this occur in America. Unfortunately, at present, there is not a strong enough consensus or coalition to get this done.
On now to Psalm 102. The theme of this psalm is the plight of the poor person, at the risk of sounding excessively alliterative. David, to whom this psalm is attributed, eloquently describes the feelings of a poor person who is enveloped in misery, someone who is impoverished and downtrodden. I wonder if, in your life, you have ever felt that type of misery? One of my friends told me a story the other day. It was several years ago, when her boys were young. She and her husband decided to downsize from a newer home to an older, smaller one that was in need of renovation. One of her little boys asked her, “Mom, are we poor?” It was funny at the time. Many people’s definitions of “poor” varies, based on comparisons, don’t they? Most of us have never been so bad off financially that we literally went hungry. When you can’t afford to feed or house yourself and/or your loved ones, that is a special kind of desperation, a picture-perfect case of being “poor”.
Our minds immediately go to the financial, but what about poverty of spirit? How about those who are spiritually “the walking dead” and don’t even realize it? That is a much more dire poverty than being chronically low on money, because this kind of poverty can be eternal.
The sages say that this psalm speaks of the poverty of exile, where the nation of Israel is concerned. We are going to see that the psalm will end on a prophetically hopeful note, on a note of redemption. For centuries the sages said that when Israel would return to its homeland other types of prosperity would return. In most of our lifetimes, we have seen that occur. Despite it being only about the size of New Jersey, Israel is a leading country in the modern world. Very prosperous!
Allright, let’s look briefly at some of these verses. UNLike Psalms 100 and 101, Psalm 102 IS quoted in the NT. We’ll get to that toward the end of the psalm. I’m not going to read the entire psalm this time, as it is 28 verses long, plus a superscription. Follow along in your Bibles, please.
The superscription here is quite interesting. In the CJB, it says, “Prayer of a Sufferer Overcome by Weakness”. In the Tehillim ArtScroll series translation, it’s rendered “a prayer of the afflicted man when he swoons”. The Hebrew word rendered “swoons” in this translation is ya’ah’TOKE, which is used to describe someone who has become weak due to his suffering. In Lamentations 2:19, for instance, it describes someone who faints from hunger. But, literally, the word means to “fold over” or to “envelop”, thereby picturing someone who crumples in upon himself in weakness or pain. It also can mean “to be cloaked”, as one might try to hide his shameful condition. The sages explain that poverty is a shameful condition, because it is a contradiction, a negation of the very purpose of man’s creation. It keeps a person from fulfilling his or her divinely-appointed role in God’s kingdom. Even David, the author of this psalm, at times referred to himself as a miserable pauper.
In this same verse, the word translated as “supplication” or “cry for help” is the word “SEE-akh”, which literally means “speech”, in the sense of words that flow in one’s mind during meditation or prayer.
In verse 2, David entreats the Lord to hear his desperate prayer. Now, of course, the Almighty, our loving Father, hears our prayers. But, the commentators say that this prayer was so desperate and unformed and disorganized that David felt he needed to ask for a special dispensation from God to let his prayer, the cry of his heart, be heard. Have you ever prayed such a desperate prayer? I have. One of my favorite songs we sing in our congregation has these lyrics, “I sought the Lord, and He heard, and He answered….That’s why I trust Him, that’s why I trust Him.” The song is “Trust in God” and I especially love the Chris Brown rendition. Go look for it on YouTube. You’ll be blessed.
Ok, moving on. Verse 3 speaks of the most dire of circumstances, the “day of distress” in one’s life. On such days, does it not feel as though He is hiding His face from us? Do you think Yeshua felt some of this as He hung on the execution stake, giving His physical life for us, to atone for our many sins? I would not be surprised if he did. At such times, we, even though we love and seek to imitate our Mashiach, can be tempted to just “chuck it all”, spiritually. To teeter on the verge of defying God or denying His sovereignty and provision. We look for a ray of hope to shine on our breaking hearts.
We look for deliverance from our low estate, our terrible circumstances, and we pray earnestly to that end. Sometimes, that prayer is answered with a “yes”, here is your escape from that. But, at other times, Hashem says, “I am with you. I am listening and I care. My presence in itself is miraculous and a tremendous gift, as you go through this refining fire.”
Verses 4 and 5 describe the situation where, when one is so broken, they seem “good for nothing”. In other words, they feel incapable of accomplishing anything worthwhile in such a paralyzed condition. It is a scientific fact that when one’s brain is overcome with sorrow it can just shut down and refuse to function. I have experienced this myself once, and it was when while at work one afternoon I got devastating health news about my father. Immediately after that phone call, I was supposed to go on the intercom and dismiss the school. It was a prescribed pattern of activity I had done many times, but my mind just refused to work. I had to hand the task off to someone else, lest I could have made a mistake and dismissed one of the groups at the wrong time.
Some people become so terribly grieved in their spirits that they are unable to take care of their bodies, forgetting to eat or not wanting to eat, for example. Others, like myself, on such occasions go on eating binges. Neither, of course, is good. One of the sages interpreted verse 5 as when a person grows so accustomed to the food of poor people, charity food, he or she forgets how delightful bread that is earned, the fruit of one’s labor tastes.
In verse 7 two different types of birds are referred to. The CJB refers to both as types of owls, but I will tell you that there is disagreement among the interpreters what types of birds these actually are. The name of the first bird, in Hebrew is ke’as, and the second is cos. The Cos is mentioned in Lev. 11:17 as an unclean bird, that is a bird which may not be eaten, according to the rules of clean and unclean animals that Hashem laid down for us. Owls fall into the category of unclean birds. So, the owl is a reasonable translation to English of this type of bird.
Birds are mentioned again in verse 8. Birds of a feather, they stick together, as the expression goes. It’s a saying because it is true. It is rare to see a bird in the wild totally alone, unless it is hunting. They fly in flocks. They sit on power lines and water towers and in trees in groups. But, a sick, estranged, rejected bird always flies alone, such as the bird in verse 8.
Verse 10 - - back to sorrow and eating. Have you ever forced yourself to eat when you were upset? I can remember being at the dinner table at home after I had had some sort of disagreement with my parents. My throat was so swollen with tears I could barely swallow. In one instance I can remember sobbing at the table, although I don’t remember what it was about. In those types of situations, nothing tastes good. You can barely taste the food at all. Bread tastes like ashes and your tears can get mixed in with your beverage.
In verse 13, the kvetching stops and the praising of Hashem begins. Here, the psalmist David changes his focus with “But YOU, Hashem….” The focus moves from one’s pitiful self to the greatness and majesty of our King. It’s as if David is invoking the promises Hashem made to Israel. Because of Hashem’s promises to David and his succeeding generations, he knows that Hashem will turn and show mercy to Israel eventually (vs. 14).
As time is running out, let’s skip down to verses 25-27 now. I’m reading from the CJB.
(25) In the beginning, you laid the foundations of the earth;
heaven is the work of your hands.
27 (26) They will vanish, but you will remain;
like clothing, they will all grow old;
yes, you will change them like clothing,
and they will pass away.
28 (27) But you remain the same,
and your years will never end.
These verses are quoted in the New Testament, specifically in Hebrews 1:10–12. The author of Hebrews quotes this passage to describe Jesus as the eternal Creator, establishing his superiority over angels. The verses highlight that while the heavens and earth will wear out, the Son remains the same, and his years never end.
Hebrews 1:10-23 affirm Jesus's divinity, eternal nature, and role as Creator. So, while traditionally a prayer of a suffering individual, as we have studied today, the psalm is also seen as a Messianic psalm where Yeshua is the suffering King, enduring affliction before his resurrection and reign.
Now, the last verse, verse 28, interprets these “children” to be the Jews, the original children of Israel. However, those of us who have been grafted in to the olive tree that metaphorically is Israel (Romans 11) know that we, too, are adopted heirs to those same promises. We will be settled there in the Land of Israel until the heavens and earth pass away, as predicted in the book of Revelation. “Heaven and earth may pass away, but your word will never pass away.” (Spoken by Yeshua in Mat 24:35, as part of the Olivet Discourse). And, then when the new heavens and new earth come down from the Father, we will dwell with Him in all His glory, forevermore.
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