In understanding the prophetic themes of the Bible, it is important to understand the significance of Moses. Moses was the first of the writing prophets. Since he was the great lawgiver, it is understandable that his role as prophet was generally overlooked by Christian theologians down through the centuries. Most commentaries missed the fact that Moses laid the foundation for all of the prophets. His work is amplified by every other writer of the Bible. In looking at the prophecies of Psalm 102, it can be discovered that the whole collection of the 150 Psalms has to be more than just the simple songs of an ancient Jewish culture – only good for use at funerals and prayer meetings. In Psalm 90, Moses wrote that “a thousand years” in God’s sight was “as yesterday.” In looking at Psalm 48, it can be seen that the psalm alludes to the 1948 rebirth of the nation of Israel. The rebirth of Israel in that year fulfills a dramatic prophecy given in Isaiah 66. God foretold long ago that after He brought the attered Jewish people out from among the nations, He would declare them to be a nation in a single day …
“Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God” (Isaiah 66:8-9).
This is exactly what happened on May 14, 1948. Having been brought to the brink of extinction by the horrors of the Holocaust, facing persecution around the world, and surrounded by their enemies, the Jews gathered together in Israel and declared themselves a nation in a single day. The United States recognized Israel as a nation on that same day, and Israel’s victories in the wars since have solidified their place among the nations of the world.
The prophet Zechariah noted the following would be true of Israel in the last days …
“Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it (Zechariah 12:2-3).
The rebirth of Israel in 1948 has been accompanied by constant war and conflict with surrounding Muslim nations. The main focus of world attention today concerns Israel’s relationship with its neighbors. Just as God foretold, Israel has become a “burdensome stone” for the world’s political leaders. The majority of the Islamic countries surrounding Israel have made it clear their primary goal is the destruction of Israel. Jesus told his disciples the primary sign of His soon return would be the restoration of Israel …
“Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: So likewise ye, when ye shall see all these things, know that it is near, even at the doors. Verily I say unto you, This generation shall not pass, till all these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away” (Matthew 24:32-35).
The fig tree Jesus refers to is Israel. It’s been six decades since Israel was once again declared a nation against all worldly odds. Jesus promised that the generation which witnessed fulfillment of this prophecy would not die off until all the things of which he spoke came to pass. Given the past credibility of the Bible and God’s Son Jesus Christ, we
should fully expect these events to come to pass. What this means is that Jesus is going to return soon, within this generation. With this prophecy alluded to in Psalm 48 pointing to the very year of 1948 (the very year of Israel’s restoration in one day), we now have a firm foundation to build upon regarding the allusion of the psalms to a 6,000 year ending of the present age culminating with the return of Christ. As one researches the Psalms, one can begin to see a voluminous amount of prophetic material. Much credit goes to the late J.R. Church for his publication of the book “HIDDEN PROPHECIES IN THE PSALMS” for recognizing the prophetic undertones of the psalms. In looking at the structural design of Psalm 90, we can see that the 17 verses in Psalm 90 naturally divide into seven parts, corresponding to the six days of creation and the seventh day wherein God rested (ceased) in his creative activities. But more than that, each division also contains an overview of those events which marked each of six millennia. The seventh millennium is depicted in the final division as the kingdom of Christ ruling and reigning on Earth for 1,000 years after the event of the rapture and end of the seven-year Tribulation period of judgment upon earth. An outline of Psalm 90 is as follows …
Creation Day One – vv. 1-4
Creation Day Two – vs. 5a
Creation Day Three – vv. 5b-7
Creation Day Four – vv. 8-10a
Creation Day Five – vv. 10-11
Creation Day Six – vv. 12-13
The Sabbath Rest – 14-17
This structural design of Psalm 90 offers convincing proof that the millennial-day theory is a correct and viable concept. This structural design should be emphasized because there are some today who deny that the six days of creation represent a prophecy that Christ will return at the close of six thousand years to usher in the great Sabbath Rest. The seventeen verses of Psalm 90 show irrefutable proof that these modern day commentators are wrong. The doctrine that the close of the sixth millennium will witness the conclusion of this dispensation and the introduction of the kingdom age was held by Moses and the other prophets who followed him. Let us, therefore, review this remarkable structural design of Psalm 90.
CREATION DAY ONE (vv. 1-4)
“LORD, thou hast been our dwelling place in all generations. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God. Thou turnest man to destruction; and sayest, Return, ye children of men. For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night” (Psalm 90:1-4).
Psalm 90:1 … “LORD, thou hast been our dwelling place in all generations” (Psalm 90:1). In verse 1, we are reminded that God created our dwelling place. “In him we live, and move, and have our being” (Acts 17:28). This planet was specifically made for mankind. It could not have just happened by accident. There are too many complicated designs in the atmosphere, vegetation, climate, etc. for our planet to be the product of chance evolution. In that famous sermon on Mars Hill, the Apostle Paul concurred with Moses “God made the world and all things therein …” (vs. 24). Furthermore, Paul noted that God “hath determined the times before appointed” (vs. 26). The six days of creation were given their particular order by divine appointment so that they could be a prophetic overview of the following 6,000 thousand years. The seventh day was predetermined to represent the seventh millennium … the thousand years of Christ’s reign on Earth after the quickly approaching seven year Tribulation period of judgment. There can be no doubt – once we view the accuracy of the previous six days. They are convincing proof that the great Sabbath rest lies ahead in the immediate future. Later on in this article, I will show how close it really is based on recent current events. The 1990s
was one of the most important decades in history. They concluded not only the twentieth century, but the sixth millennium as well. As we shall see, God has laid out human history into seven millennia, corresponding to the seven days of creation. Just as God rested (ceased from his creative work) on the seventh day, the seventh 1,000 year period will bring the great Sabbath Rest. This is also the revealed message of Revelation 20:4: “They lived and reigned with Christ a thousand years.” Moses opened Psalm 90:1 with the term “all generations.” He didn’t leave out a single generation. All of human history is covered in the Song of Moses. Psalm 90, in particular, gives us the guidelines for this teaching. These psalms also seem to target the years numbered according to each psalm. Psalm 90 is juxtapositioned as the 90th psalm in order to preview events that would occur in 1990. Therefore, the term “all generations” used at the opening of the Psalm 90 becomes even more prophetic.
The Last Generation
Normally, one would interpret Psalm 90 as simply saying that the great Creator has always loved mankind and offered his forgiveness to a wayward human race. However, what if the seventh millennium really is designated to be God’s great Sabbath Rest? What if Psalm 90 really does represent the beginning of the 1990s – the concluding decade of the sixth millennium? The Psalter happens to be the 19th book of the Old Testament. Could Psalm 90, therefore, represent a prophecy directed to those who live in 1990? Let us read again God’s message as if it were given specifically to the generation that will see the conclusion of the sixth millennium and the beginning of the seventh.
“LORD, thous hast been our dwelling place in all generations.” Not most generations, but “all” – that is, if this present generation really is the last one! In Psalm 48:13, the Psalmist writes, “Tell it to the generation following.” The Hebrew term translated “following” is “acharon.” It means “last” generation. Did the “last” generation begin with the birth of Israel in 1948? Psalm 48 gives a description of “a woman in travail” (Psalm 48:6). Since the “woman in travail” obviously gives birth to a baby (a new generation) the reference to that generation must be the focus of Psalm 48:13. And if verse 13 refers to the generation born when the woman travails, then that must be the generation designated as the “last” generation. If so, then the Mosaic reference to “all generations” in Psalm 90:1 is certainly appropriate. Not only is the term “last” generation found in Psalm 48, it is also found in Psalm 102 – following these Mosaic psalms (90-100)! Psalm 102 speaks of a “set time” (vs. 13) “when the Lord shall build up Zion” (vs. 16). Jerusalem has become the largest city in Israel over the past 45-50 years or so. According to the passage, those events shall precede the coming of Christ. The Psalmist declares that “When the Lord shall build up Zion, he shall appear in his glory” (Psalm 102:16). The psalmist writes in verse 18, “This shall be written for the generation to come.” The Hebrew term is the same mentioned earlier – “acharon,” the “last” generation. If Psalm 48 introduces the “last” generation and Psalm 102 describes it’s conclusion, then the message in Psalm 90 appears to be most important. Notice how perfectly God has packaged the Song of Moses (Psalms 90-100). It is very interesting indeed that the Psalmist writes in Psalm 102 that “when the Lord shall build up Zion, he shall appear in his glory,” in the very psalm that would represent the beginning of the 7th millennium. The term “all generations” both opens and closes the Song of Moses. The same phrase is found in the last verse of the concluding psalm of the Song of Moses: “For the LORD is good; his mercy is everlasting: and his truth endureth to all generations” (Psalm 100:5). We observe the term “all generatins” in both the first verse of Psalm 90 and the last verse of Psalm 100. This Mosaic composition is couched within the framework of “all generations” – a very important consideration only if these psalms refer to the last generation. The number “100” also happens to be the 19th letter of the Hebrew alphabet. Could that be a prophetic reference to the conclusion of the 1900s? If so, then the prophetic importance of the term “all generations” becomes all the more apparent. This phrase both opens and closes these eleven psalms and is positioned within the framework of the “last generation” introduced in Psalm 48 and concluded in Psalm 102.
“Before the mountains were brought forth, or ever thou hadst formed the earth and the world … “ Verse 2 clearly alludes to the open verses of Genesis:
“In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day” (Genesis 1:1-5).
There are two things about this first day of creation of which we should take note. First, God said, “Let there be light,” and second, He “divided the light from the darkness.” He called the light “good,” implying that darkness represents evil. In like manner, God put man in the Garden of Eden, then gave him a choice between the tree of life and the tree of the knowledge of good and evil.
Let There Be Light
Consider the definition of “light.” I think it will explain why light is a type of good and why darkness is a type of evil. Likely, the entrance of light into the universe came at the instant God spoke. It was an activity issuing from the voice of God. According to scientific definition, there are two possible explanations: First, light could be a disturbance of the continuum. Perhaps it can best be described as the effect one gets when a pebble is dropped into a pond of water. The impact of the pebble upon the pond creates a set of waves, issuing from the point of impact – a disturbance of the continuum. Another theory is that light is made up of particles with each little package being jostled against the other creating a domino effect – as one domino would fall against the other and so on down the line. Perhaps it can best be understood by saying that the dominoes represent the continuum and the entrance of light creates a disturbance of that continuum. Perhaps the dominoes do not represent the light, they simply represent the continuum. The knocking over of the first domino represents the entrance of a disturbance to that continuum. Light, therefore, is the creation of energy. As long as the continuum remains undisturbed, there is no light. Once the continuum is disturbed, however, that energy source becomes measurable. Perhaps that is why the scripture says, “Thy word is … a light” (Psalm 119:105). That is why Jesus, who is the logos, the Word of God, said, “I am the light of the world.” The gospel of John puts it this way:
“In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not” (John 1:4-5).
In the beginning of creation, the earth was without form and void. Darkness was upon the face of the deep. There was no disturbance for the continuum of the universe, when suddenly God spoke. The very entrance of his word gave light. It was a disturbance of the continuum, the entrance of an energy source – and it was good. This teaches us that Good is active and the opposite of good (evil) implies a lack of that activity which is good. For example, if you are active, you are happy and productive. But if you are lazy, then you are neither happy nor productive. When God spoke on that first creation day, the entrance of his word into the continuum of this universe created an active energy
source measurable in frequencies. The Bible calls it “light.” Light is far more than meets the eye. The visible light spectrum is but a tiny portion of the overall definition of what we call energy. The visible light spectrum could be explained as follows: Suppose one unrolled a strip of paper forty miles long representing the overall spectrum of measurable energy. Suppose that person walked down the strip for about thirty miles, knelt down and drew a pencil line across the paper. The line would represent the visible light spectrum as it compares to the overall set of frequencies we classify as energy. Both time and space are involved in this continuum. It is thought that God can look down upon time as we would look down upon a pond of water. God does not see our continuum as a past, present and future, but as an eternal now. He can see the end from the beginning. Thus, it is feasible that God could lay out the history of the human race over a predetermined period of 7,000 years. Furthermore, he could tell us what would take place in that part of the continuum we call future. Therefore, God, who knows the future, could make the first day of creation to represent the first millennium of human history. “Let there be light [the entrance of activity] … and it was good.” In like manner, God created Adam and Eve, placed them in a paradise-like garden, and gave them a job to do. He told Adam to tend the garden … “Be fruitful and multiply.” But that’s not all. Just as God divided the light from the darkness, he gave Adam and Eve a choice between good and evil.
Thou turnest man to destruction and sayest, Return, ye children of men” (Psalm 90:3)
Psalm 90:3 reveals the main event which characterized the first day of creation – namely, the fall of Adam. Moses wrote, “Thou turnest man to destruction.” This is the single event which characterized the first millennium. It was in the plan of God for Adam and Eve to be tested, otherwise, he would not have placed the tree of the knowledge of good and evil in the garden. Nor would he have allowed Satan in the form of a serpent to beguile Eve. The purpose can be seen in the phrase “Return, ye children of men.” Redemption was at the heart of God’s plan. As soon as the fall occurred, God was on the scene to instruct Adam and Eve. He promised them that the seed of the woman would come and have his heel bruised. This prophecy was fulfilled at Calvary with the crucifixion of Jesus Christ. God also promised them that Christ would bruise the head of the seed of the serpent. This prophecy will be fulfilled at this second coming. From that day, the Jews have been looking for the Messiah. They do not understand that he came the first time 2,000 years or so ago and that he will soon return.
The Tribulation Period
This scripture also reads with apocalyptic overtones. Moses writes, “Thou turnest man to destruction .” Well, if this really is that generation which will be thrown into the approaching 7 years of judgment upon earth known in scripture as the “Tribulation,” then the scripture becomes most fitting. Have we arrived at that dreadful time when the human race will be turned to destruction? The apostle John predicts a time when a third of the earth will be burned with fire (Revelation 8:7). Half of earth’s population will die. The vials of God’s wrath will be poured out in judgment.
The Last Call for Repentance
“Return, ye children of men” (Psalm 90:3b).
If this generation is the one designated to see the judgment of God – the one upon which the Tribulation Period will fall, then it is understandable that God should give all men and women one last chance to repent. Psalm 90 was dedicated to Reuben and it’s theme is repentance: A Jewish commentary on Psalm 90 says, “In his blessings, Moses blessed Reuben first, saying, ‘Let Reuben live and not die’ (Deuteronomy 33:6), referring to Reuben’s sin and to his subsequent repentance (Genesis 35:22). With his sincere remorse and penitence, Reuben introduced the principle of complete repentance to the world (Bereishis Rabba 84:19) Thus, this psalm relates to Reuben, the symbol of repentance.” Have we arrived at the point in history that John the apostle wrote about – the age of Laodicea? It is there that John tells of God’s final plea for repentance just before the apocalyptic events of Revelation 4 occur:
“Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Revelation 3:20).
It is appropriate, then, that God should offer one last opportunity to repent. That is exactly what God is saying, “Return, ye children of men.”
“For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night” (Psalm 90:4).
There is a rabbinical thought on the concept that each day of creation prophetically represents a thousand years of human history and that the seventh day of rest represents the Messianic age – a thousand year reign of Christ on Earth mentioned in Revelation 20:6. This thought runs throughout ancient rabbinical thought through various rabbinic scholars of the past based upon the overall theme that can be found in deeper levels of prophetic biblical observation. Indeed, the observation of the book of psalms is just one of those peculiarities that shine this truth onto the canvas of reality as you shall see in reading the rest of this article.
A Thief in the Night
“… and as a watch in the night” (Psalm 90:4b).
Moses divided the millennium into two parts, most of which is taken up in the “yesterday.” But the rest of it concludes with “a watch in the night.” Rashi, a twelfth century rabbi, maintains that one day of God consists of less than one thousand years, for God warned Adam not to eat of the tree of knowledge, saying, “For in the day that thou eatest thereof you shall surely die” (Genesis 2:17),” which implies that Adam’s entire life span was considered a single day in God’s eyes. When Adam’s life ended after 930 years (Genesis 3:5), it was the end of God’s day. Thus, one thousand years in God’s eyes are like one yesterday plus a short watch in the night composed of seventy years. If this rabbinical concept reflects Moses’ true meaning, then we have not only seen the end of the sixth millennial day with the conclusion of the 1990s, but are also nearing the end of the “watch in the night.” Is that “watch” 70 years long? In verse 10, Moses explained …
“The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away” (Psalm 90:10a).
If the taking of Jerusalem by the British on December 9, 1917, marked the beginning of the “watch in the night” then we have already passed the 70th year and may be presently progressing through the labor and sorrow years. Could we be presently be in the remaining decade of the “watch in the night?” Under such circumstances, we should consider the possibility that Psalm 90 bears a special message for our generation. Peter further explains his “millennial day” concept by addressing the “watch in the night …”
“But the day of the Lord will come as a thief in the night …” (2 Peter 3:10).
Paul also writes about the Second Coming of Christ in terms reminiscent of this “watch in the night:”
“But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night” (1 Thessalonians 5:1-2).
John also added to this concept:
“Behold, I come as a thief. Blessed is he that watcheth (Revelation 16:15).
Christ wasn’t just merely using a colloquialism when he referred to this same concept …
“Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye ready: for in such an hour as ye think not the Son of man cometh” (Matthew 24:42-44).
In respect to these passages, it is essential that we view Psalm 90 and it’s “watch in the night” as prophetic and that we be busy watching.
CREATION DAY TWO (vs. 5)
“Thou carriest them away as with a flood. They are as a sleep (Psalm 90:5a)
Moses alludes to the second day of creation and at the same time gives it’s prophetic implication – representing that which occurred in the second millennium. On the second day, God divided the waters from the waters …
“And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were
under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day” (Genesis 1:6-8).
In this prophetic scenario, we can see the great deluge which covered the earth in the days of Noah. On the second day of creation, God divided the waters above the firmament from the waters under the firmament, and in like manner, we are told that in the time of Noah, the waters in the firmament above rained down upon the earth for forty days. Please note that on the second day of creation, God did not say that it was good. This alludes to the fact that in the second millennium, the flood came as a judgment upon an unbelieving human race. I am convinced that the great flood of Noah’s day was predicted by the events of the second day of creation. This is clearly implied by Moses statement … “Thou carriest them away as with a flood.”
As the Days of Noah
Jesus also referred to Noah’s flood when he spoke of the future Tribulation period:
“But as the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be” (Matthew 24:37-39).
Even though God promised that he would never again destroy the world by a flood, it is possible that the Tribulation will be introduced with a series of widespread flooding in various parts of the world. Psalm 93 paints the picture all the more vividly:
“The floods have lifted up, O Lord, the floods have lifted up their voice; the floods lift up their waves” (Psalm 93:3).
Since 1993, flooding has increased dramatically all over the world. Perhaps we are presently witnessing the fulfillment of the prophecies leading up to the beginning of the Tribulation period. Indeed, the floods of Psalm 93 appear to have become the “floods of 1993″and more.
The Flood as a Metaphor
The term “flood” used in Psalm 90 may be symbolic as well. Moses writes that God will carry the wicked away “as with a flood.” The word “as” informs us of the symbolic nature of this descriptive term. The “flood” in this passage was considered by Radak (a twelfth century Rabbi) as a “rushing stream.” Mankind will be judged with the speed and fury of a mighty torrent. Such will be the case when God throws this unbelieving world into great tribulation. Daniel uses the symbol of a flood as he writes about the antichrist:
“And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant” (Daniel 11:21-22).
John uses a similar application in Revelation
“And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth” (Revelation 12:15-16).
Isaiah also used the metaphor to describe what I believe to be the Battle of Gog and Magog …
“Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters! The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. And behold at eveningtide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us” (Isaiah 17:12-14).
Because of the juxtaposition of this passage following the predicted destruction of Damascus, I am led to believe that Isaiah was describing a Russian invasion. That future battle of Gog and Magog will most likely introduce the Tribulation Period since Ezekiel 39:9 indicates that Israel will be burning the weapons of that war for seven years.
Watch and Pray
“They are as a sleep” (Psalm 90:5a)
The primary reference may be to those who died in Noah’s flood, but there may also be metaphoric meaning – a prophetic theme broad enough to cover the entire human race. The whole world is spiritually asleep and will be taken by surprise when the day of the Lord comes “as a thief in the night.” More specifically, however, Israel is asleep. The Jewish calendar year 5750 (1990) is made up of a set of numbers which, when viewed as a set of letters, translates into a sentence, “You shall sleep.” (Note: In Hebrew, numbers are represented by letters of their alphabet). This “sleep” may have been the subject of a parable given by Christ. He told about a group of virgins who fell asleep while waiting for the Bridegroom to come. It’s very interesting to say the least that if one studies the prophecies behind Pentecost, one will learn that the Jews “stay up all night to decorate the bride.” Rabbis explain this by saying that on the morning of the first Pentecost, when God descended on Mount Sinai to give the ten commandments, everyone overslept. Moses had to go around and wake everybody up. The Jews believe that sometime during the night of Pentecost, Heaven opens up for a brief instance, and they don’t want to miss it. The Apocalyptic overtones of such a Jewish custom are intriguing given that Paul explains the rapture in similar terms:
“Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed” (1 Corinthians 15:51-52).
CREATION DAY THREE (vv.5b-7)
“In the morning they are like grass which groweth up. In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth. For we are consumed by thine anger, and by thy wrath are we troubled” (Psalm 90:5b-7).
That brings us to the third day of creation when God called forth the dry land and the grass:
“And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day” (Genesis 1:9-13).
He caused the land to be fruitful and multiply. In like manner, God caused the waters of the great deluge to be abated and gave to Noah the command to “be fruitful and multiply and replenish the earth.”
In the morning they are like grass which groweth up” (Psalm 90:5b).
Just as on that third day of creation the earth brought forth grass and vegetation, in like manner, during the third millennium the earth again produced vegetation to replace that which was destroyed by the flood. Furthermore, God gave Noah and his family the command to be fruitful and multiply, to bring forth a human race who would love and serve God. This also represents an organized system of religion – a way by which the human race can be spiritually fruitful. We can see it at Mount Sinai when God established the Mosaic covenant with the descendants of Abraham, Isaac and Jacob.
“In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth. For we are consumed by thine anger, and by thy wrath are we troubled” (Psalm 90:6-7). Verses 6 and 7 allude to the years spent in Egypt before the Exodus. Furthermore, history attests to the fact that eventually God drove Israel from their land to dwell among the nations. Generation after generation have come and gone. Indeed,
Israel’s days were passed under the wrath of God. Unlike other nations, their years have been like “a tale that is told.” Rabbi Feuer addresses Jewish suffering in his commentary on this passage, “we are consumed by your fury” and “we are terrified by your wrath:”
“Now the Psalmist turns his attention to the special perils of the exile (Radak), for if mortal men are vulnerable in times of tranquility, they are certainly in even greater danger when they are exposed to the divine fury unleashed in exile (Eitz Yosef). Rashi
explains that the word “fury” also means “nose.” Among the most prominent physical manifestations of anger are flaring nostrils and heavy nasal breathing. In contrast, ‘wrath’ is a hostile, violent feeling which is kept inside (Malbim).” Concerning the statement, “Thou hast set our iniquities before thee, our secret sins in the light of thy countenance,” the rabbinical commentary says that God remembers everything forever (Rabbi Yoseif Titzak). Since our past sins remain before you eternally, you never stop punishing us for them (Radak). The term “secret sins” refers to immaturity or youth. The psalmist refers to sins committed in the immaturity of youth. It is apparent that Israel is the subject of this passage, having suffered God’s judgment over the centuries. Jewish scholars, however, attribute the sins of ancient Israel to a national adolescent immaturity. For this reason, God will not punish them forever, but will be reconciled to Israel when they reach maturity.
CREATION DAY FOUR (VV. 8-10A)
“Thou hast set our iniquities before thee, our secret sins in the light of thy countenance. For all our days are passed away in thy wrath: we spend our years as a tale that is told. The days of our years are threescore years and ten …” (Psalm 90:8-10a).
The “light,” “days,” and “years” in these verses allude to the fourth day of creation. It was on that fourth day that God created the sun, moon and stars to give “light” and to mark the “days” and “years” …
“And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day” (Genesis 1:14-19).
On the fourth day, God created two great lights in the firmament of the heaven – the sun and moon. He created the stars and set them in the heavens for signs. They conform to the gospel message found in scripture. Beginning with Virgo, they tell the story of the virgin who bore the Christ child. Concluding with Leo, they tell of the Lion of the tribe of Judah who will destroy the dragon symbolized by Hydra. It is a powerful story given to early civilizations during those 2,500 years from Adam to Moses. This fourth day of creation also gives a prophetic overview of the fourth millennium of human history. This is a picture of those days which began with the building of Solomon’s temple. In the years following, most of the Old Testament books were written. Isaiah, Jeremiah, Ezekiel, Daniel, Micah, Joel, Amos, Zechariah and others were surely lights set in the firmament of human history to give us prophetic “signs” of the times. Just as God made two great lights, the greater light to rule the day and the lesser light to rule the night, in like manner, the fourth millennium concluded with the introduction of another great
light. When the fullness of time was come (thus ending day four), God sent his son, “made of a woman, made under the law, that he might redeem them that were under the law” (Galatians 4:4-5). Yes, God sent forth the greater light – Jesus Christ. It was Jesus himself that said, “I am the light of the world” (John 8:12). The sun is a type of Jesus Christ. But then, Jesus turned to his disciples, who represented New Testament Christianity, and said, “Ye are the light of the world” (Matthew 5:14). Just as the moon reflects the light of the sun, New Testament Christianity was divinely ordained to reflect the glory of the savior, Jesus Christ.
“Thou hast set our iniquities before thee, our secret sins in the light of thy countenance. For all our days are passed away in thy wrath: we spend our years as a tale that is told” (Psalm 90:8-9).
These two verses in Psalm 90 also reflect the judgment of the Assyrian and Babylonian captivities that took place upon Israel in the fourth millennium. Indeed, it could be said of the Jews, “For all our days are passed away in thy wrath: we spend our years as a tale that is told.”
“The days of our years are threescore years and ten …” (Psalm 90:10a).
The opening statement of verse 10 may be a reference to the seventy years duration of the Babylonian captivity: “The days of our years are threescore years and ten …” Or, they may be linked to the fifth millennium and the destruction of the temple in A.D. 70 by the Romans. For that reason, I have included it in the next division of this psalm as well. Either way, the statement fits the prophetic scenario laid out by Moses.
CREATION DAY FIVE (VV. 10-11)
“The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away. Who knoweth the power of thine anger? even according to thy fear, so is thy wrath” (Psalm 90:10-11).
The reference to “fly away” alludes back to the fifth day of creation when God made the birds to fly in the sky.
“And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day” (Genesis 1:20-23).
This division of Psalm 90 not only alludes back to the fifth day of creation, but also represents events that characterized the fifth millennium. They included the pouring
out of the Holy Spirit (typified by water) and the development of Christianity as the early church became “fishers of men.” The “waters” appear to be a type of the Holy Spirit and the term, “bring forth abundantly” seems to be a picture of the great commission that Christ gave to his followers to spread forth the gospel message of eternal salvation through Christ to all mankind, thus being “fishers of men” …
“And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. And he saith unto them, Follow me, and I will make you fishers of men” (Matthew 4:18-19).
On this fifth day, God called forth the fish, and in the fifth millennium, the insignia of the church became a fish. The phrase, “be fruitful and multiply” is a prophetic picture of our responsibility as New Testament Christians. We are to take the message of the gospel (eternal salvation of the soul through Christ) to every person on earth.
“The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away” (Psalm 90:10).
As already suggested, a “watch in the night” is said to cover a period of 70 years. Rashi, a twelfth century Rabbi, suggested they could be the years we spend surrounded by the iniquities and immaturity mentioned in verse 8. Since Moses lived 120 years, why did he write of a life span being 70 to 80 years? Perhaps he was referring to a future time when Jerusalem would be restored. Again, if we really can depend on the six millennia concept taught by early theologians, then these 70 to 80 years since the taking of Jerusalem in 1917 become the years to watch that reveal significant signs that we are nearing the end. As it turns out, 80 years from 1917 is 1997, the very year that the world saw with it’s naked eye view the Hale-Bopp comet soar through our night skies and remained visible for weeks. The prophetic significance and massive end times omen of the Hale-Bopp comet cannot be understated. It turns out that this comet has some very interesting prophetic connections to the fact that we now have a president with a very peculiar and prophetically significant last name. I wrote about this dramatic and prophetically significant harbinger on this blog site (link below).
What is meant by “soon cut off, and we fly away?” Does this only refer to death? Knowing what we know now, the 70 to 80 years witnessed a dramatic sign exactly 80 years after the prophetically significant date of 1917 in the form of the Hale-Bopp comet. Also note that the year 1997-1998, the year that saw this dramatic comet means in Hebrew the season of Noah or season of “rest.” This is quite amazing considering that the approaching seventh millennium will be a 1,000 year period of rest with Christ ruling in his kingdom. This theme of rest is also seen in the seventh day after creation in Genesis 1-2. This comet strongly hints at a soon “flying away” or rapture in it’s relation to our current president (again, see the article in the link above). Is it not very interesting that we see an allusion to a “flying away” mentioned in psalm 90 that represents the beginning year of the final decade of the 6th millennium that would, just seven years later after 1990, see a dramatic cosmic hint that the “flying away” of the rapture and soon start of the millennial reign of Christ will soon begin? The fact that it would be seven years later after 1990 that we would see this sign occur is also very telling. The number 7 in biblical scripture is the number of something being complete. The first use of the number 7 in the Bible relates to the creation week in Genesis 1. God spends six days creating the heavens and the earth, and then rests (ceases his work) on the seventh day. This number is significant throughout all of biblical scripture as being a foundational and structural centerpiece for all that God does. All of this lends credence to the concept of an ending to the current age we live in, or said another way, the end of the 6,000th millennium which ended with the 1990s and saw the start of the seventh millennium which will very shortly see the start of the biblical judgment of the Tribulation period and the beginning of the seventh of seven dispensations … the seventh 1,000 years that will see the kingdom reign of Christ on earth with the saints or body of Christ. Over the years, the prophetic scenario in Psalm 90 unfolded. We saw the destruction and restoration of Israel. We have witnessed the floods. We have observed worldwide unrest. Will we soon “fly away?”
“Who knoweth the power of thine anger: even according to thy fear, so is thy wrath” (Psalm 90:11).
These verses are also indicative of the judgment inflicted upon the Jews for having rejected Christ at the beginning of the fifth millennium: “Who knoweth the power of thine anger?” Rabbi Meiri identifies the anger of God’s wrath as “the fury which stirred God to cast the Jews into exile.” He posed the question, “Who can predict how long God’s fury will persist and how long the exile will endure?” In A.D. 70, Herod’s Temple was destroyed and over a hundred thousand Jews were massacred. It was perhaps the most dreadful event in Jewish history. In the years that followed, the Romans emptied the Promised Land of it’s Jews and scattered them to the slave markets of the world. They became the wandering Jew – with only a hope that someday they would rise again. With that promise of restoration, Moses’ song prepared the Jew for the present and continued return to the land of his forefathers.
CREATION DAY SIX (vv. 12-13)
“So teach us to number our days, that we may apply our hearts unto wisdom. Return, O Lord, how long? and let it repent thee concerning thy servants” (Psalm 90:12-13).
Just as God began to punish the chosen people, the Jews, at the beginning of the fifth millennium, he has restored them at the close of the sixth millennium. In 1948, God kept his promise. The nation of Israel was reborn. As verse 13 suggests, “let it repent thee concerning thy servants.” Fallen Israel is rising again. Soon, Christ will return as verse 13 pleads, “Return O LORD.” Moses alludes to the sixth day of creation as implied in verse 12, “So teach us to number our days.” It was on the sixth day of creation that the Lord brought forth the “living creature after his kind.” It is a picture of redemption and soul winning.
“And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day” (Genesis 1:24-31).
On both the fifth and sixth days of creation, God said, “Be fruitful and multiply.” In like manner, the true Church (born again believers) have been busy for the past 2,000 years witnessing and winning people to Christ for eternal salvation. It was also on the sixth day of creation that God made man in his own image. In like manner, it is at the end of the sixth millennium that we are seeing dramatic signs (Hale-Bopp comet) and other signs to numerous to mention that time is swiftly wrapping up and that all who have personally received Christ as savior will be resurrected or raptured – to be made again like unto his image. Also, the judgment of fallen Adam appears to be a prophetic picture of the battle of Armageddon when an unbelieving human race will be judged of God. After the fall, God predicted that Eve would travail in childbirth. In like manner, the sixth millennium will conclude with the prophetic “woman in travail.” This travail, however, will bring forth a new humanity recreated in the image of God: “This corruptible must put on incorruption, and this mortal must put on immortality” (1 Corinthians 15:53). That is what the Rapture and the Resurrection is all about.
“So teach us to number our days” (Psalm 90:12).
In 1990, leading Rabbis concluded that the year was very significant. Their calendar year for 1990 was 5750 – five thousand, seven hundred fifty years since the creation of Adam. Rabbis noted that each millennium was represented by a day of creation. They concluded that 5750 marked the three quarter point of the sixth day. They said it represented 3:00 on Friday afternoon. They got that idea from Psalm 90. Their proposed millennial day began at 6 A.M. The 9:00 position corresponded to the 250 year point; 12:00 noon marked the 500 year point; and 3:00 in the afternoon suggested the 750 year point of the millennium. Since 5,000 years had come and gone (corresponding to Sunday through Thursday) and since 750 years of the sixth day (Friday) had come and gone, the Jewish calendar year 5750 (1990) represented 3:00 on Friday afternoon. That is the hour each Friday when the first Sabbath candle is lit. Rabbis reported that religious Jews did not need to wait another 250 years for the prophetic Sabbath (the seventh millennium) to begin. They said it was time for the Messiah to come and establish the messianic era! – just as verse 13 pleads, “Return, O LORD.”
A Call for Elijah
A Jewish interpretation of verse 12 says, “According to the count of our days so make known, then we shall acquire a heart of wisdom.” The word “So …” is translated from a Hebrew term pronounced, “Kane,” which has a numerical value of 70 and compares to the previous teaching in verse 10, “The days of our years are threescore years and ten …” These rabbinical interpretations give a prophetic view to the passage. Since God cast Israel into exile, there should come a day when God will restore the nation. The count of “our days” are made to refer to national Israel, not just those of a single individual. The prayer for “wisdom” to “number our days” seems to be that of the generation upon whom the restoration will come. Since Israel has been revived in the just ended sixth century, after two thousand years of exile, it would seem that the prayer is about to be answered. The statement, “that we may apply our hearts to wisdom,” was interpreted by Rabbi Radak (twelfth century) to have a prophetic meaning. He said that the word “apply” translated from the Hebrew root word “bow” functions as a noun – “the prophet.” Radak gives this interpretation:
“When the days of this world are finally counted out, we will witness the advent of the prophet Elijah, who will herald the advent of the Messiah. The enlightened teachings of the prophet will bring a heart of wisdom to mankind, as scripture states, ‘The earth shall be filled with the knowledge of HASHEM [the LORD] as water covers the sea (Isaiah 11:9).” This astounding interpretation by a twelfth century Rabbi reflects the teaching of historic Judaism about Psalm 90. The implication of this part of the Song of Moses is overwhelming – that it’s message should be applied to the concluding days of the sixth millennium!
Return, O LORD How long? let it repent thee concerning thy servants (Psalm 90:13).
Note, though Jews do not believe that their Messiah has ever come before, the verse asks him to “return.” They are looking for the first coming of the Messiah. But Moses wrote that he would be coming back the second time. The question, “How long” is especially significant during the recently ended final decade (1990s) of the sixth millennium given that decade’s dramatic signs and clues (Hale-Bopp comet). This question appears 18 times in 12 passages in the Psalms.
DAY SEVEN – THE SABBATH REST (vv. 14-17)
“O satisfy us early with thy mercy; that we may rejoice and be glad all our days. Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil. Let thy work appear unto thy servants, and thy glory unto their children. And let the beauty of the Lord our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it” (Psalm 90:14-17).
Before we look at the seventh millennium, let us review the account of creation week. On the seventh day, God rested (ceased from his creative work).
“Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made” (Genesis 2:1-3).
God’s resting on the seventh day following creation was the leading prophetic theme of the Genesis account. It was a clear promise that the seventh millennium of human history will be a time of utopia for redeemed mankind. It will be a thousand years of rest from the continuing temptations of the serpent. The devil will be restrained from
the planet during the reign of Christ. When Christ returns to reign, Israel will be set at the head of the nations and Christ will rule from Jerusalem. The plight and suffering of the Jews will finally be understood – as verses 14 and 15 suggest:
“O satisfy us early [perhaps almost 250 years early?] with thy mercy; that we may rejoice and be glad all our days [concerning all seven millennial days]. Make us glad according to the days [the past millennial days] wherein thou has afflicted us, and the years wherein we have seen evil.”
During the kingdom reign of Christ on earth, God’s work concerning the Jew will be explained. They will at last be made to understand why they were made to suffer – as verse 16 implies. “Let thy work appear unto they servants” God’s glory will return to the Temple Mount as the Holy Spirit is poured out upon the righteous remnant – as verse 16 concludes, “and thy glory unto their children [the offspring of those earlier generations].”
“O satisfy us early with thy mercy; that we may rejoice and be glad all our days” (Psalm 90:14).
Radak observes this verse as “a reference to the dawn of the Messianic era, which will shine as brilliantly as the morning sun. At that time, we will be sated [gratified with more than enough] by God’s kindness and we will never again experience any misery. Then we shall sing out and rejoice all our days.”
“Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil. Let thy work appear unto thy servants, and thy glory unto their children. And let the beauty of the Lord our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it” (Psalm 90:15-17).
Rashi comments, “Make us glad in the Messianic era of the future for a duration of time which will equal the length of time that we suffered in exile in this world.” Moses prays for God to establish “the work of our hands.” The rabbinical interpretation says, “The blessing of the Temple and the Tabernacle is not confined to Israel. Rather, it is the factor which lends solidarity and prosperity to the entire world. God will return to this world and establish his presence for all time (Dorash Moshe).” This verse by verse commentary on Psalm 90, quoting rabbinical theology, offers us a rare opportunity to see this stanza of the Song of Moses in a special prophetic light. We are, indeed, the generation targeted by the prophecies of this outstanding psalm. More than that, we have just lived through the decade of destiny. It was this decade that gave us the dramatic sign of the Hale-Bopp comet that directly points to the soon rapture of the true church (all who have received Christ as savior) and the onset of global judgment, which will give way to the utopian millennial reign of Christ on earth. Every phrase of every verse appears to give a prophetic view of a people who are approaching the end of 6,000 years and the beginning of the millennial reign of Christ! Since our calendar tells us that, technically, we are in the seventh millennium, one might be tempted to come to the conclusion that the six days of creation model of the end of the age and the onset of the rule of Christ’s kingdom on earth was false, given that we are now in that seventh millennium of time. But one must stop and read Genesis 2:1 again and realize that God technically ended his work on the seventh day … “And on the seventh day God ended his work which he had made …” (Genesis 2:1). He did not end it on the sixth, although most of it was completed on the sixth. He technically ended it on the seventh. This “could” imply that the opening years of the seventh millennium (our opening years of the year 2001 and forward to the present) are the small gap time represented in verse 1 and verse 2 of Genesis 2 wherein God ended his work on the seventh day and then rested “later” on the seventh day. I’ll say this again because it bears repeating … it does not say he ended his work on the sixth day and rested at the immediate onset of the seventh. It clearly states that his work ended on the seventh. Genesis 2 verse 2 makes this clear. Therefore, this could be why we have not seen the rapture, the Tribulation and the start of the millennial kingdom reign of Christ (the seventh dispensation) yet even though technically it is the seventh day according to our calendar. But, as Hale-Bopp comet of 1997 so dramatically points out to us, the “TRUMP” of the rapture is about to sound because the gap time of Genesis 2 verses 1 & 2 are just about up!
Disclaimer … Even if this gap time theory is incorrect, it still does no harm to the overall scheme of the 6 days of creation prophetic time model so clearly revealed in scripture.
[Part two of this article in the link below]