I’ve been sharing how the end times aren’t just vague chaos, and at its core, it’s not this universal calamity — it’s a regional conflict, but that conflict does spill into the world. We can see this in just how Israel’s 10/7 attack has engulfed the world. Along with regional conflict spilling into the whole world, there are worldwide calamities. These events told throughout Scripture — especially in the seals, trumpets and bowls of Revelation — are horrific but they don’t serve as the core of the end time scenario. That is why little is mentioned in the Olivet Discourse of Jesus recorded in Matthew 24-25. This isn’t because Jesus wasn’t aware, but that the regional conflict is the foundational core of what the end times are.
In a previous series, I showed that there is one narrative running through the Bible. It’s all connected and culminates at the end of the age. That regional conflict and how the rest of the world fits into it is told in that narrative. Still, the current series goes beyond that one story to show that, over and over again, the Bible teaches that the end times will be a regional conflict. That same ending is foretold and patterned in the law and history books of the Old Testament, as I’ve shown. Now, let’s look at how it is told throughout Psalms.
The Psalms are often seen as songs of worship, personal laments or hymns of praise, but there’s more. They are a prophetic tapestry portraying Israel’s perpetual struggle with the nations surrounding it. These are more than just emotional expressions — they’re declarations of God’s plan for Jerusalem, the King and the enemies that will rise up against both.
Take Psalm 2, for example, it opens with a picture that seems like it could be ripped from today’s headlines: “Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his Anointed…” (Psalm 2:1-2 ESV). That isn’t just a poetic exaggeration; it’s a regional picture of kings and rulers conspiring against God’s chosen. The ultimate fulfillment points to the Messiah, but the rebellion of the nations is portrayed as a coalition of identifiable regional powers. These aren’t just abstract threats. They’re tangible enemies.
Psalm 110 picks up the same theme, “The Lord says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’” (Psalm 110:1). The Messiah’s reign is described as subduing enemies — a process that’s not passive but actively confrontational. This isn’t about global anarchy; it’s about regional resistance, and Zion is the focal point of both conflict and victory.
Throughout the Psalms, Zion (Jerusalem) isn’t just a symbolic place. It’s the epicenter. Psalm 48 declares: “Great is the Lord and greatly to be praised in the city of our God! His holy mountain, beautiful in elevation, is the joy of all the earth, Mount Zion…” (Psalm 48:1-2). That isn’t just poetic flair. It’s a declaration that despite being surrounded by enemies, Jerusalem remains chosen, protected and ultimately victorious.
The imprecatory psalms, where the psalmist cries out for justice, also reveal this conflict. Psalm 83 is especially direct: “…your enemies make an uproar… They say, ‘Come, let us wipe them out as a nation…’” (Psalm 83:2, 4). This isn’t theoretical. The nations listed — Edom, Moab, Ammon, Philistia, Tyre and Assyria — are regional powers surrounding Israel. The coalition they form is a real threat, and the psalmist’s plea for divine intervention isn’t just about personal survival — it’s about national preservation. These enemies aren’t just ancient foes but prophetic prototypes of the coalitions that will rise against Israel in the last days.
Psalm 46 offers a striking contrast between chaos and divine stability: “…though the mountains be moved into the heart of the sea… God is in the midst of her; she shall not be moved…” (Psalm 46:2, 5). The nations may rage, but Zion stands firm. This isn’t just comforting rhetoric — it’s a promise. The city of God remains immovable because God Himself is its foundation. That resonates with the end times picture where, despite mounting opposition, Jerusalem will not be overthrown.
Then there’s Psalm 45 — a royal psalm that portrays the Messiah as a warrior king: “Gird your sword on your thigh, O mighty one, in your splendor and majesty! In your majesty ride out victoriously for the cause of truth and meekness and righteousness…” (Psalm 45:3-4). This imagery aligns with prophetic visions of the Messiah coming as a conquering king, subduing nations and establishing His rule. The message is consistent — the King will confront hostile powers, not with political maneuvering but with undeniable force.
Even the Songs of Ascents (Psalms 120-134), sung by pilgrims on their way to Jerusalem, carry the same theme. They express a longing for peace and security, not in abstract terms but specifically for Zion. Psalm 122 captures it well: “Pray for the peace of Jerusalem: ‘May they be secure who love you!’” (Psalm 122:6). This prayer isn’t just for spiritual serenity. It’s a prophetic hope for Zion’s restoration amidst conflict.
The Psalms aren’t just devotional — they are prophetic blueprints. They show that the end-times conflict isn’t an abstract global catastrophe but a regional war centered around Jerusalem. The disciples knew that — they had sung these psalms, memorized them and lived them. So, when they asked Jesus about the end of the age, they weren’t looking for a new roadmap. They were looking for confirmation of what they already knew.
And Jesus didn’t contradict them. He confirmed it. He didn’t speak of a new conflict but of the one they had grown up hearing about — the final convergence of the nations around Zion. The Psalms had laid the groundwork for this understanding. The King would come, the nations would rage but Zion would remain because God Himself would secure it.
The regional conflict narrative isn’t hidden. It’s right there in the Psalms, echoing through the ages.
