As the High Holy Days begin we focus on the Kingship of God and His attributes of mercy and judgement. It is therefore fitting that we also contemplate the future days of the King Messiah, Who carries the blessing, righteousness and judgement that lead to salvation for Israel and the nations. This Psalm begins with creation and culminates in the entry of the King of Glory through the gates of Jerusalem. Written by King David, this Psalm longs for a greater son of David, the future King Messiah.
1 Of David (Beloved of God), a melody. Of HaShem (YHVH: Mercy) is the earth, and the fullness, the entire contents thereof; the world, and they that dwell in it.
The earth and all its lands, oceans, rivers, mountains, vegetation and animal life are created of God through His attribute of Mercy (YHVH).
The world and humanity who dwell in it are also created of God through His attribute of Mercy (YHVH). He created the habitat of the earth for the glory (k'vod) of creation, humanity.
2 For He has founded it upon the seas, and established it upon the rivers.
Life has been founded and established through the waters. Mayim (waters) are a central theme of the Tanakh and in this Psalm allude to the mikvah (Drawing together of waters) of Genesis 1:10.
3 Who shall ascend onto the mountain of HaShem (YHVH: Mercy)? And who shall arise (stand) in the place of His holiness?
The question is both a challenge and a request. It is a challenge issued in relation to the holiness of God. It is a request for a tzadik (righteous one) for the redemption of sinful humanity.
The mountain of the Lord is Mt Moriah, Ha Makoom, Har Beit, and The Temple Mt in Jerusalem.
The second question, like the first is both a challenge and a request. It is a challenge issued in relation to the holiness of God. It is a request made to a single individual (Messiah and King).
“Who shall arise?” denotes both rising to action and is a remez (hint) speaks of resurrection.
The place of His holiness is the Holy of holies which may be entered only by the High Priest of Israel. This is the deepest inner room of the Temple. Therefore, the King of Glory alluded to later in this Psalm must also be High Priest.
4 He that has clean hands, and a pure heart (core being); who has not lifted up his soul (entire existence) to emptiness, nor sworn with deceit in mind.
This is a description of a sinless person. His actions are clean (hands) and his inner man is clean (heart). His entire existence (soul) is without deceit. With respect to human beings the Scripture says “All have sinned”. Therefore this can only refer to God's sinless King Messiah, fully God and fully man, or alternatively, to one redeemed and made completely new through blood covering.
5 He carries the blessing from HaShem (YHVH: Mercy), and righteousness from the Elohaiy (God: Judge) of his yeshio salvation.
The person mentioned in the previous verse carries both the blessing and righteousness of God. The blessing of HaShem (Mercy) and the righteousness of Elohaiy (Judge) His salvation. That is the salvation He brings.
The Hebrew yeshio is of the root yeshua.
As in the previous verse this can also apply to one redeemed and made completely new through blood covering.
6 This is the dor generation of them that seek, enquiring of Him, that desire your face, Yaakov (Jacob, Israel, follower). Selah (pause, contemplate, absorb, understand).
The dor (generation) are those who seek Him: the Lord, or the one with clean hands who enters (perhaps one and the same), or Yaakov (Israel).
Whomever we decide the “Him” is (The nearest reference prior is to the one who carries God's blessing and righteousness and brings salvation), we see that the generation who seek and enquire after Him find Him in the face of Yaakov (Israel). Alternatively Yaakov is the dor (generation) who will see the entrance of the King Who carries salvation. Yeshua says “Salvation is of the Jews (Yaakov, Israel).
7 Carry O gates your heads; and bear up my doors everlasting; and the King of Glory will enter in.
In the context of this psalm the gates are the gates leading to the Temple on the mountain of the Lord, which is the Temple mount in Jerusalem. These gates are to carry the heads (rulers) of Israel and bear up the doors to the various courts and inner rooms of the Temple. In this context the Temple is an eternal Temple whose doors are everlasting. This Temple is God Himself and the Lamb will be its King and High Priest (Rev. 21:22).
8 Who is this King of Glory? HaShem (YHVH: Mercy) powerful and mighty, HaShem (YHVH: Mercy) mighty in battle.
The question is rhetorical and is immediately answered. The King of Glory is HaShem Himself in His attributes of mercy, power, might, and war. If this King is also the one who arises and stands in the holiest place, then He can be none other than Yeshua our King Messiah.
9 Carry O gates your heads; and bear up my doors everlasting; and the King of glory will enter in.
This verse repeats verse 7, firmly establishing for the reader the eternal nature of the doors and their relationship to God Himself, Who is the King of Glory.
10 Who is this King of Glory? HaShem (YHVH: Mercy) tz'vaot of hosts (going forth in war), He is the King of Glory. Selah (pause, contemplate, absorb, understand).
Again the question is rhetorical and is immediately answered. The King of Glory is HaShem Himself in His attribute of mercy, and as Lord over heavens armies.
In conclusion the King of Glory is YHVH. He is a King Who enters the gates where the heads (rulers of Israel) are supported and through the doors eternal. God the Father is outside of all things, in Him all things exist and move and have their being. Therefore, the King of Glory is YHVH but is not The Father. The only one Who qualifies then is Yeshua, Who is YHVH with us (Immanuel). The sinless King Messiah whom David the psalmist longed for.
© 2017 Yaakov Brown
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Founder of the Beth Melekh International Messiah Following Jewish Community,