The Two Jehovahs of Psalm 2

In Psalm 2, we find another passage which clearly refers to two divine Beings.  When we read the entire psalm, we find that these divine Beings are identified as the Jehovah Who became the Father and the Jehovah Who became the Son.  As in other psalms referring to two Jehovahs, the Levites modified the Hebrew text, changing the name Jehovah in Verse 4 of Psalm 2 to Adonay.   But removing the name Jehovah from Verse 4 cannot hide the fact that there were two Jehovahs.  The use of the name Jehovah in other verses in this psalm shows that this divine name is referring to two separate and distinct Beings.

The first occurrence of the name Jehovah in Psalm 2 is found in Verse 2.  This Jehovah is clearly identified in Verse 7 as the Father of the Messiah.  Here is what David was inspired to write of the Jehovah Who would become the Father and of His future Son, the Messiah:

“Why do the heathen rage, and the people imagine a vain thing?  The kings of the earth set themselves, and the rulers take counsel together, against the LORD [Hebrew Jehovah], and against His Anointed [quoted in Acts 4:25-26], saying, Let us [the kings of the earth] break Their [Jehovah and His Anointed] bands  asunder, and cast away Their [Jehovah and His Anointed] cords  from us.  He [Jehovah] that sitteth in the heavens shall laugh: the Lord [Hebrew Adonay, originally Jehovah] shall have them in derision.  Then shall He speak unto them in His wrath, and vex them in His sore displeasure. Yet have I [Jehovah] set My King [the Anointed, or Messiah] upon My holy hill of Zion” (Psa. 2:1-6).

There is no question that the Jehovah in this passage is the divine Being Who became the Father.  In Verse 6 we find this Jehovah speaking of His future King, the Messiah.  Verse 7 reveals that the promised Messiah would be the Son of this Jehovah.

In Verse 7 a second divine Being begins to speak, prophesying that He will become the Son of Jehovah.  When we  read the following verses, we find that this divine Being Who will become the Messiah, the future Son, is also called Jehovah.   Here is the undeniable Scriptural evidence:

“I will declare the decree: the LORD [Hebrew Jehovah, the Father of the Messiah] hath said unto Me [the Messiah], Thou art My Son [quoted in Acts 13:33, Hebrews 1:5; 5:5]; this day have I begotten Thee.  Ask of Me [the Father], and I shall give Thee [the Son] the heathen for Thine  inheritance, and the uttermost parts of the earth for Thy possession.   Thou [the Son] shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter’s vessel [quoted by the resurrected Christ in Revelation 2:26-27].  Be wise now therefore, O ye kings: be instructed, ye judges of the earth.   Serve the LORD [Hebrew Jehovah, the Son] with fear, and rejoice with trembling.  Kiss the Son, lest He be angry, and ye perish from the way, when His wrath is kindled but a little. Blessed are all they that put their trust in Him [the Son]” (Psa. 2:7-12).

These verses in Psalm 2 clearly reveal that there were two Jehovahs in Old Testament times.  When we examine the context in which the name Jehovah is used, it is evident that the Jehovah in Verse 7 is the divine Being Who would become the Father of the Messiah, and that the Jehovah in Verse 11 is the divine Being Who would become the Messiah, His  Son.  In Verses 7-9, we findthe Jehovah Who would become the Son declaring what the first Jehovah,  His future Father, had decreed.

The decrees in Verse 9 of Psalm 2 are quoted by the glorified Jesus Christ in the book of Revelation.  Let us examine the testimony of Christ concerning these decrees given by Jehovah, the Father of the Messiah, in Psalm 2.

Christ Was Given the Decrees in Psalm 2

In quoting Psalm 2, Jesus Christ confirmed that He was the Jehovah Who became the Son, to Whom Jehovah the Father delivered the decrees of rulership over all nations.  Here are Christ’s own words concerning these decrees:

“But unto you I [the risen Christ] say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I [the risen Christ] will put upon you none other burden. But that which ye have already hold fast till I come. And he that overcometh, and keepeth My works unto the end, to him will I give power over the nations:  and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers [the decrees given in Psalm 2:9]: even as I received of My Father”  (Rev. 2:24-27).

Here Jesus boldly proclaims that He is the Son, the Jehovah/Messiah of Psalm 2, Who received the decrees of world rulership from Jehovah the Father.  Later in the book of Revelation, the apostle John adds his testimony to the weight of Scriptural evidence.  John was inspired to describe Jesus Christ in Revelation 19 as the Word of God, now restored to His full power and glory in heaven, and soon to rule the nations as KING OF KINGS AND LORD OF LORDS.   In this passage, John quotes part of Psalm 2:9, confirming that Jesus Christ is the Jehovah/Messiah Who was given the decrees of world rulership by Jehovah the Father.  Here is John’s testimony:

“And I saw heaven opened, and behold, a white horse; and He That sat upon him was called Faithful and True, and in righteousness He doth judge and make war.  His eyes were as a flame of fire, and on His head were many crowns; and He had a name written, that no man knew, but He Himself.  And He was clothed with a vesture dipped in blood: and His name is called The Word [Greek Logos] of God.  And the armies which were in heaven followed Him upon white horses, clothed in fine linen, white and clean.   And out of His mouth goeth a sharp sword, that with it He should smite the nations: and He shall rule them with a rod of iron [as decreed in Psalm 2:9]: and He treadeth the winepress of the fierceness and wrath of Almighty God [Greek Pantokrator Theos, referring to Jehovah the Father, Who delivered the decrees].  And He hath on His vesture and on His thigh a name written, KING OF KINGS, AND LORD OF LORDS [Greek Basileus basileus kai Kurios kurios, future title of Jehovah the Son]” (Rev. 19:11-16).

As John testifies in his Gospel, this same Word of God was with God and was God before He became a fleshly human being (John 1:1, 14).  John also shows in Revelation 12 that after His days in the flesh, Jesus was restored to His former glory and now sits with the Father on His throne.  John declares, “And she brought forth a man child [Jesus, the prophesied Messiah of Psalm 2], who was to rule all nations with a rod of iron: [as decreed in Psalm 2:9] and her child was caught up unto God [Greek Theos, the Father], and to His throne” (Rev. 12:5).

These words in the book of Revelation confirm that Jesus Christ is the Messiah of Psalm 2 Who will rule the nations of this world with a rod of iron!  He is the Jehovah described in Psalm 2:11 Who has become the Son.  He alone has been glorified and exalted by Jehovah the Father and will soon return to rule the earth as King of kings.  That is the true teaching of the New Testament!

The New Testament verifies that Jesus was a divine Being—one of the two Jehovahs of the Old Testament—before He came to earth as a fleshly human being.  He emptied Himself of His glory and became flesh in order that He might die, thus ending the Old Covenant and establishing the New (Phil. 2:6-7, Heb. 9:15-16; 10:5-9).  After three days, He was resurrected and restored to His full power and glory with the Father (Eph. 1:20-21, John 17:4-5).

Jesus Christ is fully divine.  The apostle Paul testifies that “in Him dwells all the fullness of the Godhead bodily” (Col. 2:9).  He was not resurrected with a glorified body that transcends human flesh but is less than God.  He is not a “new creature” in a mythical category between angels and human beings.   He is God.   Paul leaves no room for doubt!  When Paul quoted Psalm 2 in his epistle to the Hebrews as evidence that Jesus is the glorified Son, he also quoted Psalm 45 to show that the Son is God:  “But unto the Son He saith, Thy throne, O God, is forever and ever:  a scepter of righteousness is the scepter of Thy Kingdom” (Heb. 1:8).

Jesus is now reigning at the right hand of the Father, sharing the Father’s throne until the time comes for the Father to deliver the nations of this world into His hands, as decreed in Psalm 2.  He is coming soon as KING OF KINGS AND LORD OF LORDS, and He will reign as God forever!

How the Apostles Interpreted Psalm 2

In the book of Acts, we find evidence that all the apostles understood that the prophecies in Psalm 2 would be fulfilled by Jesus Christ.  The combined prayer of the assembled apostles in Acts 4 shows that they understood that the prophecies in Psalm 2 were referring to Jesus Christ and were, in fact, beginning to be fulfilled in their days!  Here is their prayer as recorded by Luke:

“And when they heard that, they lifted up their voice to God [Greek Theos, the Father] with one accord, and said, Lord [Greek Despotes, or Master, referring to the Father] Thou art God [these words are not in the texts], Which hast made heaven, and earth, and the sea, and all that in them is:  Who by the mouth of Thy servant David has said [in Psalm 2:1-2], Why did the heathen rage, and the people imagine vain things?  The kings of the earth stood up, and the rulers were gathered together against the Lord [Greek Kurios, the Father], and against His Christ [Greek Christos, the Son].   For of a truth against Thy Holy Child Jesus, Whom Thou hast anointed [resurrected], both Herod, and Pontius Pilate, with the Gentiles and the People of Israel, were gathered together...” (Acts 4:24-27).

This prayer by the early apostles confirms that they understood the meaning of Psalm 2.  They were fully aware that Jesus was the Messiah of David’s inspired prophecy!  They knew that He had been resurrected and had ascended to the Father’s throne, and that He would return to earth with power and glory to rule all nations, as the Father had decreed.

In these early days of the church, Paul was not yet an apostle.  Later in the book of Acts, we find the personal testimony of the apostle Paul concerning the identity of the Jehovah in Psalm 2 Who was prophesied to become the Messiah. In proclaiming the resurrection of Jesus Christ, Paul quoted Psalm 2:7 and other Old Testament prophecies as evidence that Jesus Christ was the promised Messiah—originally one of the two Jehovahs, but now the immortal Son of Jehovah.  Here is Paul’s testimony:

“And we [Paul and his co-workers] declare unto you glad tidings, how that the promise which was made unto the fathers, God [Greek Theos, the Father] hath fulfilled the same unto us their children, in that He [the Father] hath raised up Jesus [the Son] again; as it is also written in the second psalm, Thou art My Son; this day have I [the Father] begotten [resurrected] Thee [Psalm 2:7].  And as concerning that He [the Father] raised Him up from the dead, now no more to return to corruption, He [the Father] said on this wise, I [the Father] will give You [the Son] the sure mercies of David [Isa. 55:3].  Wherefore He [the Father] saith also in another psalm [Psalm 16:10], Thou [the Father] shalt not suffer Thine Holy One [the Son] to see corruption” (Acts 13:32-35).

Paul’s inspired interpretation of Psalm 2:7 makes it clear that it was on “this day”—the day of His resurrection to immortality—that Jesus became the glorified Son of God.  Contrary to the popular Trinitarian teaching, there has not always been a Son in the Godhead!  The Father Himself has revealed that He did not have an eternal, immortal Son until He raised up Jesus from the dead.  Paul emphatically states that it was in reference to Christ’s resurrection that the Father declared, “Thou art My Son; this day have I begotten Thee.”

In his epistle to the Hebrews, Paul shows that when Jesus Christ was resurrected from the dead by the power of the Father, He was also glorified by the Father.  Paul again quotes Psalm 2:7 in reference to Christ’s resurrection to glory:

“For every high priest taken from among men is ordained for men in things pertaining to God [Greek Theos, the Father], that he may offer both gifts and sacrifices for sins....And no man taketh this honour unto himself, but he that is called of God [Greek Theos, the Father], as was Aaron. So also Christ [Greek Christos, the Son] glorified not Himself to be made an High Priest; but He [the Father] that said unto Him, Thou art My Son, to day have I begotten [resurrected] Thee [Psalm 2:7, quoted from the Septuagint].   As He [the Father] saith also in another place, Thou [the Son] art a priest for ever after the order of Melchisedec [Psalm 110:5, quoted from the Septuagint]” (Heb. 5:1-6).

These New Testament interpretations make it undeniably clear that the Jehovah/Messiah of Psalm 2 became the glorified Son of God on the day of His resurrection to immortality.  On “this day” He was exalted and restored to the full power and glory that He shared with the Father in the beginning as the Word of God (John 1:1; 17:5).  Now the Son of God, He is both our Savior and High Priest, ever living to make intercession for us with the Father.  And, as the reglorified Word of God; He is preparing to return to this earth to rule all nations with a rod of iron, as the Father has decreed.

The Two Jehovahs of Psalm 16

As recorded in Acts 13, when Paul proclaimed Jesus Christ as the Jehovah/Messiah of Psalm 2, he also testified that Jesus is the “Holy One” of Psalm 16. When we examine the context of the verse in Psalm 16 which Paul quoted, we find that the “Holy One,” or Messiah, is also called Jehovah, and that He is addressing a second divine Being.  As in other passages which reveal two divine Beings, the Massorites altered the name Jehovah to read Adonay.  We find this modificationin Verse 2 of Psalm 16.

Psalm 16 begins with David’s prayer to God.  In Verse 2, David addresses his God both as “Lord” [Jehovah] and as “my Lord.”  David is clearly speaking to the same divine Being Who is called “my Lord” in Verse 1 of Psalm 110.  As we have seen, this divine Being is the Jehovah Who was prophesied to become the Messiah and Son.  David’s Lord is revealed in all of David’s psalms as the Son.  These psalms prophesy that He would be both the Son of David and the Son of Jehovah.  In many of these prophecies, we find one divine Being speaking to another, giving us much insight into the relationship that existed before one Jehovah became the Son of the other Jehovah.

It is important to understand that when David wrote of a Father/Son relationship between these two divine Beings, it was yet future.  This truth must be emphasized, as false teachers are now claiming that the Son has always been the Son, and that the Father has always been the Father!   They ignore the fact that the Scriptures reveal two Jehovahs Who existed side by side until one of these Jehovahs left His glory and became a fleshly human being.  That Jehovah became Jesus Christ, the Messiah, Who suffered and died.  He did not become the eternal Son of God until the day of His resurrection, as Paul testifies in Acts 13:33, where he quotes Psalm 16.

In David’s prayer in Psalm 16, David calls the Jehovah Who was prophesied to become the Son by the name El.  This fact is significant because El has always been viewed as a divine name referring only to the Father.  Here is David’s prayer to the Jehovah Who would become the Messiah:

“Preserve me, O God [Hebrew El, the future Messiah]: for in Thee  do I put my trust.  O my soul, thou hast said unto the LORD [Hebrew Jehovah, the future Messiah], Thou art my Lord [Hebrew Adonay, originally Jehovah]: my goodness extendeth not to [beyond] Thee;  but to [concerning] the saints that are in the earth, and to the excellent, in whom [them] is all my delight.  Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips.  The LORD [Hebrew Jehovah, the future Messiah] is the portion of mine inheritance and of my cup: Thou maintainest my lot.  The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.   I will bless the LORD [Hebrew Jehovah, the future Messiah], who hath given me counsel: my reins also instruct me in the night seasons” (Psa. 16:1-7).

At this point David ceases to speak about himself.  The psalm continues in the first person, but now becomes a prophecy of the Messiah.  The Jehovah Who will become the Messiah is addressing the Jehovah Who will become the Father!   One Jehovah, the future Messiah, is speaking in the first person to another Jehovah, the future Father, Whom the first Jehovah addresses as “Thou.”  Notice David’s prophecy concerning the Messiah:

“I [the Messiah] have set the LORD [Hebrew Jehovah, the Father] always before Me:  because He [the Father] is at My right hand, I [the Messiah] shall not be moved.  Therefore My heart is glad, and My glory rejoiceth: My flesh also shall rest in hope [prophesying His death].  For Thou [the Father] wilt not leave My soul in hell [the grave]; neither wilt Thou [the Father] suffer Thine Holy One [the Messiah] to see corruption [prophesying His resurrection].  Thou [the Father] wilt show Me [the Messiah] the path of life [prophesying His ascension]: in Thy presence is fulness of joy; at Thy [the Father’s] right hand [where the Messiah sits] there are pleasures for evermore” (Psa. 16:8-11).

None can deny that these verses written by David are an inspired prophecy in which one Jehovah, the future Messiah, is speaking to another Jehovah, the future Father.  Any who doubt that these verses prophesy a future Father/Son relationship between two divine Beings need only turn to the New Testament to find absolute Scriptural verification.  Inspired interpretations of Psalm 16 by both Peter and Paul have been preserved for us in the book of Acts.  Let us first examine the testimony of the apostle Peter as recorded in Acts 2.

How Peter Interpreted Psalm 16

In Acts 2, we find Peter’s inspired sermon on the day of Pentecost, in which he proclaimed Jesus Christ as the Jehovah/Messiah of Psalm 16, Who had been resurrected from the grave by Jehovah the Father.  Here is Peter’s testimony:

“For David speaketh concerning Him [not about David], I [the Messiah] foresaw the Lord always before My face, for He is on My right hand, that I should not be moved:  therefore did My heart rejoice, and My tongue was glad; moreover also My flesh shall rest in hope:  because Thou wilt not leave My soul in hell [the grave], neither wilt Thou suffer Thine Holy One to see corruption.... He [David] seeing this before spake of the resurrection of Christ, that His soul was not left in hell [the grave], neither His flesh did see corruption.  This Jesus hath God [Greek Theos, the Father] raised up, whereof we all are witnesses”  (Acts 2:25-27, 31-32).

Peter’s inspired interpretation gives us irrefutable proof that Jesus Christ was the Jehovah of Psalm 16 Who became the Messiah. When it was time for Him to come to earth as the Messiah, He committed His power and glory to the Jehovah Who became the Father.  He gave up His divinity and became flesh in order that He might die (Heb. 2:14).  Psalm 16 describes His anticipation of His resurrection and His return to glory.

These prophesied events had all been fulfilled when Peter stood before a crowd of thousands who had gathered at Jerusalem on the Day of Pentecost.  Peter boldly proclaimed that Jesus had been resurrected to immortality by Jehovah the Father, exactly as David had prophesied.  When he quoted David’s psalm, Peter made it clear that these verses did not refer to David but specifically concerned the Messiah, and that they had been fulfilled by the death and resurrection of Jesus Christ.  Peter’s testimony was later affirmed by the apostle Paul, as recorded in Acts 13.

How Paul Interpreted Psalm 16

Paul’s inspired interpretation in Acts 13 verifies that the prophecy in Psalm 16 is not speaking of David but refers to the Messiah.  As we saw in our study of Psalm 2, Paul is testifying in Acts 13 that David’s prophecies concerning the Jehovah/Messiah had been fulfilled by Jesus Christ.  Notice again Paul’s inspired testimony:

“And we [Paul and his co-workers] declare unto you glad tidings, how that the promise which was made unto the fathers, God [Greek Theos, the Father] hath fulfilled the same unto us their children, in that He [the Father] hath raised up Jesus again; as it is also written in the second psalm, Thou art My Son, this day have I [the Father] begotten [resurrected] Thee [Psalm 2:7].  And as concerning that He [the Father] raised Him [the Son] up from the dead, now no more to return to corruption, He [the Father] said on this wise, I [the Father] will give You [the Son] the sure mercies of David [Isa. 55:3].  Wherefore He [the Father] saith also in another psalm [Psalm 16:10], Thou [the Father] shalt not suffer Thine Holy One [the Son] to see corruption” (Acts 13:32-35).

Paul makes it absolutely clear that there was no Son in the Godhead until the resurrection of Jesus Christ.  On that day, two divine Beings Who had eternally existed as God entered into a Father/Son relationship.  The original relationship between the two divine Beings Who were both known as Jehovah in Old Testament times changed forever when one Jehovah became the Father and the other Jehovah became the Son.

Paul’s inspired words reveal that the Godhead is not absolutely fixed and unchangeable, as religious philosophers have claimed!  The Godhead changed when one of the Jehovahs emptied Himself of His divinity and became flesh.  For thirty-three years, He lived among men as a fleshly human being named Jesus.  When Jesus died, there was only one Jehovah in the entire universe.  The Jehovah Who had become Jesus no longer existed!  When Jesus was resurrected by the power of the only remaining Jehovah, the relationship between them changed forever.  At the precise moment of Jesus’ resurrection, the remaining Jehovah became the Father and the reglorified former Jehovah became the Son!  They had not existed in this Father/Son relationship before that time.  Those who claim otherwise are denying the plain truth of Scripture!

The Two Jehovahs of Psalm 22

Another psalm which depicted in advance a Father/Son relationship between the two divine Beings of the Old Testament is Psalm 22.  This psalm reveals the personal thoughts and deep emotions of the divine Being Who was prophesied to become the Son as He foresaw the agony of His crucifixion and the joyous resurrection that would follow.  His prayer to His Father is filled with graphic details and specific prophecies concerning the crucifixion.

In His prayer, the divine Being Who would become the Son addresses the divine Being Who would become the Father as El.  As we have seen in Psalm 16, El is also used in the Old Testament as a name of the divine Being Who later became the Son.  In Psalm 22, El refers to the divine Being Who became the Father,showing that both divine Beings in the Godhead were known as El.

It is in the first verse of Psalm 22 that we find the name El used in reference to the divine Being Who would become the Father.  In Verse 2 of this psalm, this same divine Being is called Elohim.  Here is the Messiah’s prayer to His future Father:

“My God, My God [Hebrew El, the divine Being Who would become the Father], why hast Thou forsaken Me [the future Son]? why art Thou [the Father] so far from helping Me [the Son], and from the words of My roaring?  O My God [Hebrew Elohim, referring to the Father], I [the Son] cry in the daytime, but Thou hearest not; and in the night season, and am not silent.  But Thou [the Father] art holy, O Thou that inhabitest the praises of Israel.  Our fathers trusted in Thee: they trusted, and Thou didst deliver them.  They cried unto Thee, and were delivered: they trusted in Thee, and were not confounded.   But I [the Son] am a worm, and no man; a reproach of men, and despised of the people.  All they that see Me laugh Me to scorn: they shoot out the lip, they shake the head, saying, He [the Son] trusted on the LORD [Hebrew Jehovah, referring to the Father] that He would deliver Him [the Son]: let Him [the Father] deliver Him, seeing He [the Son] delighted in Him [the Father]” (Psa. 22:1-8).

Notice that in Verse 8 the future Son calls the divine Being Who would become the Father by the name Jehovah.  In Verses 1 and 2, this same divine Being is called by the names El and Elohim.  The fact that the Jehovah Who would become the Father is called by two other names in the same passage shows that the divine names El, Elohim, and Jehovah are used interchangeably in Scripture.  When we examine the use of these names in other Scriptural passages, we find an eye-opening revelation.  Contrary to what some have claimed, these Old Testament names do not refer exclusively to the divine Being Who became the Father.  The use of these divine names in the book of Psalms and other Scriptures shows that all three names were shared equally by both divine Beings in the Godhead.

The prayer of the future Messiah to the divine Being Who would become the Father continues in Verse 9 and the following verses of Psalm 22.  When we read these verses, we find a graphic portrayal of the crucifixion of Jesus Christ.  Notice the detailed prophecies that were fulfilled at His death:

“But Thou [the Father] art He that took Me [the Son] out of the womb: Thou didst make Me hope when I was upon My mother’s breasts.  I [the Son] was cast upon Thee [the Father] from the womb: Thou art My God [Hebrew El] from My mother’s belly.  Be not far from Me [the Son]; for trouble is near; for there is none to help.  Many bulls have compassed Me: strong bulls of Bashan have beset Me round.  They gaped upon Me with their mouths, as a ravening and a roaring lion.  I [the Son] am poured out like water, and all My bones are out of joint: My heart is like wax; it is melted in the midst of My bowels.  My strength is dried up like a potsherd; and My tongue cleaveth to My jaws; and Thou [the Father] hast brought Me [the Son] into the dust of death.  For dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet.  I may tell [count] all my bones: they look and stare upon Me.  They part My garments among them, and cast lots upon My vesture [quoted in Matthew 27:35, Mark 15:24, Luke 23:34 and John 19:24]” (Psa. 22:9-18).

As noted above, all four Gospel writers recorded this prophecy in their accounts of the crucifixion of Jesus Christ, showing that He truly was the divinely ordained Messiah of David’s psalm.   As we continue to read the Messiah’s prayer in this psalm, we find that His thoughts turn from the agony of His prophesied death to the salvation that it would bring to many.  He speaks of the new spiritual Israel—the children of Abraham by faith—who would praise God for the wonderful salvation that He had wrought.

Let us read the Messiah’s words in the following verses of Psalm 22.  Note that in Verse 19, the first verse of this section, the Messiah again addresses the Father as Jehovah in the original Hebrew text.  This verse is one of the 134 places where the name Jehovah was altered by the Massoritic Levites to read Adonay.  Regardless of the modification of the name, it is clear that the divine Being in Verse 19 is the same divine Being as the Jehovah in Verse 8.  In the following passage, He is again called Jehovah in Verse 23.  In each occurrence of the name, the context reveals that this divine Being is the future Father of the Messiah.

“But be not Thou [the Father] far from Me [the Son], O LORD [Hebrew Adonay, originally Jehovah, referring to the Father]: O My strength, haste Thee to help Me [the Son].   Deliver My soul from the sword; My darling from the power of the dog.  Save Me from the lion’s mouth: for Thou [the Father] hast heard Me [the Son] from the horns of the unicorns.  I [the Son] will declare Thy Name [the Father] unto My brethren: in the midst of the congregation will I praise Thee [quoted in John 20:17].  Ye that fear the LORD [Hebrew Jehovah, referring to the Father], praise Him [the Father]; all ye the seed of Jacob, glorify Him [the Father]; and fear Him [the Father], all ye the seed of Israel.  For He [the Father] hath not despised nor abhorred the affliction of the afflicted; neither hath He [the Father] hid His face from Him [the Son]; but when He [the Son] cried unto Him [the Father], He heard.  My praise shall be of Thee [the Father] in the great congregation: I [the Son] will pay My vows before them that fear Him [the Father]” (Psa. 22:19-25).

In the final section of Psalm 22 we again find the name Jehovah.  This name occurs four times in this section—in Verses 26, 27, 28 and 30.  But in these verses, as the context reveals, the name Jehovah does not refer to the divine Being Who would become the Father.  Every occurrence of the name Jehovah in this part of Psalm 22 is a specific reference to the divine Being Who would become the Son.  This truth becomes evident when we read Verse 28, where this Jehovah is revealed as the prophesied Messiah Who will rule all nations.

The final occurrence of the name Jehovah in Psalm 22 was found in Verse 30 in the original Hebrew text.  The name Jehovah in this verse was altered by the Massoritic Levites to read Adonay.  Remember that they also modified the name Jehovah in Verse 19.The change in Verse 30 was their second modification of the name Jehovah in Psalm 22.  It is interestingto note that in Verse 19, the name Jehovah refers to the divine Being Who would become the Father.   In Verse 30, the name Jehovah refers to the divine Being Who would become the Son.  In the original Hebrew text, these two verses plainly revealed the existence of two Jehovahs.  Here are the inspired words of David concerning the Jehovah Who would become the Son:

“The meek shall eat and be satisfied: they shall praise the LORD [Hebrew Jehovah, referring to the Son] that seek Him: your heart shall live for ever.   All the ends of the world shall remember and turn unto the LORD [Hebrew Jehovah, the Son]: and all the kindreds of the nations shall worship before Thee [the Son].  For the kingdom is the LORD’S [Hebrew Jehovah’s, referring tothe Son]: and He [the Son] is the Governor among the nations.  All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before Him [the Son]: and none can keep alive his own soul.  A seed shall serve Him [the Son]; it shall be accounted to the Lord [Hebrew Adonay, originally Jehovah, referring tothe Son] for a generation.  They shall come, and shall declare His righteousness unto a people that shall be born, that He [the Son] hath done this” (Psa. 22:26-31).

All four Gospel writers quote Psalm 22 as evidence that Jesus Christ was the prophesied Messiah—the Jehovah of the Old Testament Who became the Son.  The New Testament shows beyond a shadow of doubt that Jesus Christ had eternally existed as God before He became flesh.  David’s prophecy in Verse 28 of Psalm 22, concerning the Jehovah Who will rule the nations, also shows that the resurrected Jesus Christ was restored to His former glory and will return to earth to rule forever as God.