Page 57 - THE REVELATION OF THE THIRD HEAVEN and THE MEAT OF THE WORD

Without introduction the person talking can change between that person and God
or Jesus. It is after all God’s Word. There are many examples. Psalms 22:1-11 is
David speaking and from Psalms 22:12-18 it is Jesus talking from the cross (before
the event but in the present tense in accordance with the eternal tense sense of the
Word and God) and in Psalms 22:19 it reverts back to David talking. The Word
often, without introduction, can change or merge tense and author identity. In
Isaiah 50:4-6 the identity suddenly switches from Isaiah to Jesus. The narrative
can suddenly change from the third person to the collective plural subject or ‘we’
(Josh 5:1, 6).

David often switches suddenly from his identity to that of Christ whilst remaining
in the first person (Psalms 69:20-21). This almost ‘delirious’ approach is to be
expected, it is God’s Word not ours so if David, in the Spirit, suddenly writes as
Christ it is God, the Word, still talking (Psalms 18:42-43), the statement of one
Being. In Psalms 22:1-6 it is David, then without introduction the person is Christ
on the cross from verses 7-8, then David again from 9-12, then Christ on the cross
from 13-18, then David again. David speaks as Jesus frequently in the Psalms
(Psalms 22:14-18).

In Psalms 89, verse 20-26 God is talking about David and proceeds to talk about
Jesus in verse 27-29 without introduction as God sees the connectivity between
David (via his descendants) and Jesus. Even more remarkable the eternal only
begotten Son, Christ (John 1:14, 18, 3:16, 18, Heb 1:6, 1 John 4:9, 5:1, Rev 22:13)
is spoken of as a future ‘event’ (Psalms 89:27) in accordance with tense sense. All
things are connected to God and therefore often referred to as seamless entities
even though to our perception there are firm boundaries between the events or
persons involved. Thus the children of David, a people group (Psalms 89:30), are
referred to as if they were a singular person - a ‘him’ in verse 33. God refers to an
ancestor and a people as one which is perfectly logical to God as he sees the
connection in the ‘real time’ of an eternal present and single space. In
Lamentations 1:12-16 Jerusalem is described as ‘my’ and ‘I’ in the first person and
later Zion is described in such words as ‘my bowels’, ‘my heart’ and ‘my sighs’
and as a ‘her’ which ascribe personal identity and bodily features to a people
group. Zion is described as ‘I’ and ‘my teeth’ and ‘my soul’ in Lamentations 3:8-
17. (Groups can have souls (Lam 3:17)). In Ezekiel 16:3-6 Jerusalem is described
as a baby and with a body, the ancestors as individual persons (Ezek 16:3-6), and
as a ‘her’ (Ezek 23:9). In Ezra the third person switches (Ezra 7:10-11) to the first
person (Ezra 7:13) and to different first persons at that namely between the King
(Ezra 7:21) and Ezra (Ezra 7:28, 8:15).