Psalm 82

Psalm 82:1, Elohim stands…the gods/Congregation of the mighty. Dr. Michael Heiser in his two books, Reversing Hermon and The Unseen Realm puts forth a convincing argument that the elohim mentioned in this verse are what Scripture refers to in many places as “the hosts of heaven” and refer to Elohim’s divine heavenly council. This same council is also referred to in Deut 33:2; 1 Kgs 22:19; 2 Chron 18:18; Job 15:8; Jer 23:18; Dan 7:9–10 and Heb 2:1; Acts 7:53. 

“The congregation of the mighty” seems to be a reference to Elohim acting as the Supreme Judge among his divine, heavenly council that carries out his orders. This is more than the traditional “Godhead” (i.e., the Father, Son and Holy Spirit) and also includes angelic and spirit beings, and even Satan himself. 

From time to time, Elohim gathers his council together as we see in Job (Job 1:6; 2:1). Even lying spirits are subject to and do the bidding of Elohim who presides over this council also referred to as the host of heaven (1 Kgs 22:19–23). Moreover, some of the “Us” passages in the Scriptures, which have typically been attributed to the “Godhead,” according to Heiser, likely refer to this divine counsel (e.g., Gen 11:7; Ezek 44:6). This has been the view of ancient Jewish sages as well.

Modern biblical theologians have traditionally taken a non-supernaturalistic view of Psalm 82:1 by saying that the gods here refer to human rulers. While elohim may by definition and biblical usage refer to human rulers, this passage cannot be limited to this definition alone, since verse seven refers to these gods or elohim as “dying like men” as a result of Elohim’s divine judgment on them because of their wickedness. This threat makes little or no sense if it is referring only to human rulers. 

For the record, Yeshua quotes verse six in reference to human rulers (John 10:34; 14:30; 16:11), so this passage should not be taken to refer only to Elohim’s divine counsel or just to human rulers, but probably to both. This is because behind human rulers are evil spirits or principalities that govern the nations (Dan 10:20; Eph 6:12; Rev 13:2) and all of these are under the aegis of Satan, who has his own kingdom (Matt 12:26) and is presently the ruler of this world (John 12:31); however, even Satan’s kingdom is under the ultimate authority of YHVH Elohim.

The idea that there were and are unseen evil spirits and demi-gods that rule the nations of the world behind the scenes is revealed in the book of First Enoch and is also found in traditional ancient Mesopotamian historical accounts and forms the basis for the ancient Greek mythos, as Heiser proves. 

Additionally, we learn from Genesis chapter ten (in the Table of the Nations) that, at that time, there were seventy nations of the world that rebelled against YHVH at the Tower of Babel (Gen 11). Interestingly, and a little later, Jacob had 70 descendants who went down to Egypt (Exod 1:5) and who become the children of Israel. From them, Moses chose 70 elders to rule over Israel (Exod 24:1), which would eventually became the Great Sanhedrin that ruled the Jewish people. YHVH then commissioned Israel to evangelize the apostate nations by being a spiritual light to them (Deut 4:5–8)—a task they utterly failed to perform. Picking up where ancient Israel failed in its mission, Yeshua chose 70 disciples not only to replace the Jewish Sanhedrin in spiritual authority over the people of Elohim, but to go forth and to preach the gospel to the 70 nations (Luke 10:1–12, 17; Acts 1:8 cp. Matt 28:18–20) that had been lost to the kingdom of Satan at the Tower of Babel, thereby to reclaim the world for the kingdom of Elohim at the devil’s expense.

Eventually, and hopefully in the not too distant future, the resurrected and glorified saints, who will become the sons of Elohim and will be adopted into his divine family as small E elohim (John 1:12; 1 John 3:1; Gal 3:26; Rom 8:14; Eph 1:5), will rule and reign with Elohim (capital E Elohim, Rev 1:6; 5:10; 20:6) over the new heavens and new earth. This will all be to Satan and his kingdom’s detriment and to that of the small E elohim human rulers of his present-day earthly kingdom, all of whom will be cast into the lake of fire at the end of the age (Rev 20:10).

Psalm 82:6, You are gods…children of the Most High.This statement likely has a dual meaning or double entendré. It can refer to the righteous saints as Yeshua alludes to in John 10:34, or possibly to the demon-nephilim of Genesis 6:4–6 who were the spawn of the heavenly angelic hosts who became the fallen angels and who cohabited with women in the pre-flood world as the context of this psalm seems to suggest.

Psalm 83

Psalm 83:6–8, Edom. This is a ten-nation confederacy of Muslim nations led by Edom, Israel’s archenemy, who have conspired against Israel. This seems to be prophetic, since this event has yet to occur. The territories of these ancient peoples include the modern nations of Egypt, Palestine, Jordan, Syria, Saudi Arabia, Iraq and Turkey. The territory of the ancient Edomites is in the modern nations of Jordan, Ishmael are in northern Saudi Arabia, Moab and Ammon are in Jordan, Hagrites are in Jordan in the ancient area of Gilead, Gebal is in Jordan, Amalek (grandson of Esau) were found in the Negev Desert and Sinai Peninsula, Philistia are modern day Palestinians in the Gaza Strip area, and Assyria was centered on the upper Tigris River, in northern Mesopotamia (modern northern Iraq, northeastern Syria and southeastern Turkey). At the pinnacle of its power, the Assyrian empire stretched from the island of Cyprus to Persia (Iran), and from the Caucasus Mountains (Armenia, Georgia, Azerbaijan) to the Arabian Peninsula and Egypt. 

These ten nations may be the ten toes mentioned in Daniel’s vision (Dan 2:41–42).

It has also been noted that this psalm could be a recapitulation of King David’s victorious battle against a similar confederacy of nations as mentioned in 1 Chronicles 19, or King Jehoshaphat’s victorious battle in 2 Chronicles 20 against a similar confederacy of nation as both Adam Clarke as well as Keil and Delitzsch point out in their commentary on this chapter.

Psalm 84

Psalm 84:1–2, Tabernacle…courts of YHVH. This is another way of saying, “in the anointed and blessed presence of YHVH.

Psalm 84:1, YHVH of hosts [Heb. ts^eba’ot]. Who and what are the hosts of heaven? Ts^eba’ot means “armies, service or company” and has to do with a mass of people or spirit beings. Ts^eba, the verbal root of ts^eba’ot, means “to fight, serve, mass together or assemble” and in its wider sense has to do with rendering service. Ts^eba’ot can refer to the Levitical corps serving in the Tabernacle of Moses (Num 4:23; 8:24), and to women who congregated or ministered at the door of the tabernacle (Exod 38:8; 1 Sam 2:22). Ts^eba’ot can also refer to man’s physical existence on this earth which Job in his state of despair refers to as “my hard service,” and which can be likened to the struggles and hardships of a military battle (Job 7:1; 14:14). Scripture uses ts^eba’ot in reference to a literal army (Judg 4:2; 2 Chron 26:11–15) as well as to the inhabitants of heaven who comprise the army of Elohim (1 Kgs 22:19) whose purpose is to fulfill his will (Ps 103:21). The hosts of heaven can also refer to the sun, moon and stars of heaven (Gen 2:1; Deut 4:19), who also glorify and worship their Creator (Neh 9:6; Ps 148:2–4 cp. 19:1; 89:36–37; ) and fulfill his purposes as celestial timekeepers and physical luminaries. Scripture indicates that when the hosts or armies of Israel went out to battle against its enemies, the hosts of YHVH’s heavenly army came to Israel’s aid (Josh 5:14; Ps 44:9). In such a case, when Israel fought a righteous war, heaven joined in the battle along side of the armies of Israel. We learn elsewhere that the saints are accorded similar promises (Heb 1:14 cp. Ps 34:7; 91:11–12; Matt 26:53). Eventually, the celestial hosts or heavenly, physical astral bodies will be dissolved (Isa 34:4). This is likely to occur at the end of the age when the physical heavens and earth will pass away to be replaced by the new heavens and new earth (Isa 56:6; 65:17; Rev 21:1). The hosts or armies of heaven will accompany King Yeshua when he returns to this earth to defeat his enemies and take his rightful place as King of kings over this earth (Ps 24:7–9; Isa 24:21–23; 29:5–8; 31:4; 34:1–12 cp. Rev 19:1, 11–21). In this case, the hosts of heaven in Revelation 19 are the resurrected, glorified saints who are the bride of Yeshua (Rev 19:6–9, 14).

Psalm 84:4, They will still be praising you. When one is in the actual blessed and glorious presence (i.e. ,the tabernacle of YHVH, v. 1) of Elohim, one cannot stop praising him. The automatic or involuntary and ongoing reaction to spiritual (and physical) bliss is praise and worship, for their is no other experience like it anywhere.

Psalm 84:5, Heart set on pilgrimage. Those who passionately and faithfully celebrate Elohim pilgrimage feasts demonstrate that their heart is set on pilgrimage—on passing through the wilderness of this life en route to the spiritual Promised Land, which is their eternal inheritance reserved for them in heaven. This is their focus and goal, not the present cosmos with all it promises, yet falls woefully short in delivering, not the least of which is the ultimate destiny for its devoted adherents, namely, everlasting death.

Psalm 84:5–7, Pilgrimage…Valley of Baca [Heb. Weeping]…rain…pools…strength…appears before Elohim. The spiritual wilderness pilgrimage through life for the saint is one of constant ups and downs: one of valleys and weeping, one of mountain tops and strength, and all are experiences that are a necessary part of the river of life,which serve to make one strong in preparation to appear ultimately before Elohim, the Creator. 

For those whose hearts are set on pilgrimage from this earthly plane to the heavenly one, we must pass through valleys of weeping where we will find a wellspring of life—waters in the wilderness—of Elohim’s love, which is the strength of Elohim, as in faith we walk in the steps of our father Abraham en route to the heavenly New Jerusalem, the mother of us all (Gal 4:26). In due time, we will reap if we faint not, if we do not grow weary in well-doing as the Scriptures admonish us. Yes, through Yeshua our Messiah, we will become more than a conqueror and an overcomer of the world, the flesh and the devil to be seated in heavenly places along side the Captan of our Salvation. But for now as we tread this earthly sod, we sow in tears, but we shall reap in joy bringing our sheaves (that is, the fruits of our achievements and victories) with us for the glory of YHVH Elohim (Ps 126:5–6).

Psalm 84:11, Sun and a shield. Elohim is light in the darkness to those who seek him, and at the same time he is a shield who protects the righteous from the forces of darkness.

Psalm 85

Psalm 85:10, Mercy and truth. Another way to say this is that YHVH mercy triumphs over or overtakes his judgment as James states (Jas 2:13). Thankfully for humans, Elohim doesn’t give us what we deserve for our sinfulness, rebellion and pride against him or else none of us would have a chance! (See also Jer 9:24; Ezek 33:11; Mic 7:18; John 1:17.)

Glory. Heb. kabod/דבכ‭ ‬ (TWOT 943). The root meaning of primary meaning of kabod or kavod is “to be heavy.” Figuratively, among other things, it means “to be honorable or glorious.”

Psalm 86

Psalm 86:11, Unite my heart. The human heart is often conflicted or divided between the desires of the soul man (the mind, will and emotions) and the spirit with man (the spirit is will, but the flesh is weak, Matt 26:41) Paul describes this struggle in Romans chapter seven, and the writer of Hebrews states that the word of Elohim (also known as the sword of truth) divides between the soul and the spirit of man (Heb 4:12). Yeshua describes this conflict as one existing between serving two master: mammon and Elohim (Matt 6:24). The soul of the righteous man must in subjection to his personal spirit, which must be submitted to the Spirit of Elohim or the Word, will and lordship of Yeshua the Messiah.

Psalm 86:13, Depths of sheol. (See notes at Deut 32:22.)

Psalm 86:17, A sign [Heb. owt] for good. Like Gideon, sometimes we need a visible sign [Heb. owt] from YHVH to embolden and to empower us to move forward in his will—especially if it’s a difficult assignment that he’s requiring of us that requires much faith on our part.

Psalm 88

Psalm 88:1–18, The Song of a Weary Warrior—Meditations on Psalm 88. This psalm is a heart cry of a righteous person who is weary of the struggles that life in this mortal existence throws him. 

Assuredly, the author of this psalm is a righteous person. This is evident because he knows that Elohim is his salvation (v. 1), and attests to the fact that he is in a faithful, prayerful and faith-driven spiritual relationship with his Creator, even as he cries out to heaven night and day (vv. 1–2, 9, 13), and even while complaining about his plight as a human who is struggling with his faith. To the super-spiritual saint, the writer of this psalm may seem like a spiritual wimp—a melting snowflake or a pansy wilting under the noonday sun. Yet the transparent and honest saint will humbly admit that from time to time they find themselves in a similar place of weariness, or even in a waste-howling wilderness of doubts and despair, and even in a miry pit of self-pity. David records being in this psycho-emotional state himself several times in various psalms. Even Elijah, the mighty prophet of Elohim, depressed and somewhat despondent, found himself fleeing for his life from the murderous claws of the demonic, Baal worshipping Queen Jezebel. He finally escaped to the mountain of Elohim weary, discouraged and alone complaining to his Maker about his seemingly hapless plight. 

As weary warriors traversing this life, passing our time as a pilgrims en route to the spiritual Promised Land of the eternal kingdom of Elohim, often we feel adrift in our flimsy dinghies on the seas of humanity struggling to row against the countervailing tides and currents of the surrounding hordes of heathen, who are, in reality, in their unsaved state as good as physically dead (v. 5). This earth is a dark and lonely place for the saint. How can he relate to the walking damned around him, who are like zombies in a catatonic stupor refusing to wake up to reality, and to see, hear or consider the deeper issues of life and to acknowledge the Creator and his Messiah Savior (v. 1)? To them, the saints are a mere fools (1 Cor 4:10), and the Bible is a collection of pointless and foolish fairy tales and legends (1 Cor 1:18, 27).

Yes, the saint sometime feels as if he has been condemned to spend his or her life in the foreign land of this world as a sojourner or pilgrim merely passing through en route to something better out there somewhere that never seems to arrive at their doorstep. Although we are en route to a better place, nonetheless, along the way we find ourselves passing much time in the Valley of Baca or weeping (Ps 84:6), which is a place that is rife with trouble and discouragement, for many times we feel as if the resting place of the grave would be an improvement to our present lot (vv. 3–4). However, consider this: What would our life be like without Elohim who is our salvation (v. 1) and who, along with his Word and Spirit, guides and walks besides us en route to the better place that is beyond this present life? His help and guidance and what lies beyond is our light and hope in the present darkness of this world. This is the substance of the saint’s faith (see Heb 11:1) is it not?

As pilgrims, we often find ourselves traversing many deep valley in this physical life. We often find ourselves even weeping (Ps 84:6) and feeling adrift among the walking spiritual dead. Sometimes our strength fails us, and we feel as if we have one foot in the pit or the grave as well (Ps 88:4–5). But we have to constantly remind ourselves that although the outlook may be bleak, the uplook remains steadfastly and perpetually glorious, that the just shall walk by faith in their Elohim and the Savior (v. 1), and that in due time, if we overcome the world, the flesh and the devil and do not faint along the way, there awaits us a river of life, a spring or pool of water in the wilderness to quench our nagging and searing thirst (Ps 84:6), for we will reap in due time an unspeakably rich heavenly reward of which our feeble minds cannot comprehend.

For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O Elohim, beside thee, what he hath prepared for him that waiteth for him. (Isa 64:4)

But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which Elohim hath prepared for them that love him. (1 Cor 2:9)

Armed and buoyed with this Truth, the weary traveller treks ever onward and upward climbing Jacob’s ladder, who is, in actuality, Yeshua. Hand over hand we climb, one rung and step at a time, to Yeshua, who is the gateway to heaven (Gen 28:12, 17; John 1:51).

Often because of the wearying trials that we must go through in this physical life, we feel as if we are in an inescapable pit or prison (Ps 88:6, 8). Moreover because of this “prison” called life, we feel as if YHVH has condemned us to even the deepest pit (in Hebrew, literally hole or dungeon) or to a hell on this earth, and that he is somehow angry with us as he afflicts us with wave after wave of sorrows and difficulties, even though we exhaust ourselves seemingly in vain crying out to him daily with hands stretched out like a child reaching out to his savior-parent for help (Ps 88:9). Trapped, we feel as if we are as good as dead (v. 10), and in this state of discouragement, we attempt to reason (or negotiate our way out of this plight?) with Elohim (vv. 10–12). This is not a bad thing, for elsewhere, Elohim indeed encourages humans to reason with him, that is, to consider the deeper issues of life by asking him the hard questions:

“Come now, and let us reason together,” Says YHVH… (Isa 1:18a)

Again, why does he invite us to reason with him? For this reason: He wants us to stop and to ponder the deeper issues of life: Why am I here? Who made me? What is the meaning of life and my purpose for living? What happens to me after I die? Is there a Creator? What does he want from me? Why is there misery and suffering in this life? By pushing through the gray fog of unanswered questions, uncertainties and doubts that enshrouds our existence, if we persist, we will discover the answers to these seemingly unanswerable and enigmatic conundrums. On the other side of this veil of our lack of understanding, we will discover that our life in fact does have meaning and purpose simply because there is an Elohim, who wants to save us from our sins and the ultimate penalty or results thereof, so that he can shower us with blessing in this life and, most importantly, in the next life. He wants to work out something special and transformative in our lives the end results of which will end up transporting us to his level of existence, for in Isaiah 1:18b–19 he continues,

“Though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall be as wool. If you are willing and obedient, you shall eat the good of the land…” 

Despite the nagging questions about the meaning and purpose of life, and the feeling that the Creator seems to be ignoring him, the psalmist continues to cry out daily to YHVH (Ps 88:13). With the eyes of faith, he sees past his physical circumstances and into the spirit realm and knows that there is an Elohim “up there,” so he persists as an overcomer refusing to be conquered by the persistent and intrinsic human fears, doubts, unbelief, unanswered questions and the seeming lack of circumstantial evidence attempting to convince him that the Creator not only has cast him off, but is hiding his face from him (v. 14). 

Even while pondering all of this, let us not forget that we are mere mortal humans who are but dust and ashes, to quote Job (Job 30:19), or a worm, to quote David (Ps 22:6), or a pot in the hands of the Elohim, the Master Potter, to quote Isaiah (Isa 64:8). Therefore, who are we as the created to question the intentions of the Creator or Master Potter, who has made us and is shaping us into something useful? This is how it is, so we best get over it and power through submitting to the process to which the Almighty Creator has subjected us for our ultimate good. 

But now, O YHVH, You are our Father; we are the clay, and You our potter; and all we are the work of Your hand. (Isa 64:8)

Surely you have things turned around! Shall the potter be esteemed as the clay; for shall the thing made say of him who made it, “He did not make me”? Or shall the thing formed say of him who formed it, “He has no understanding”? (Isa 29:16)

So in light of this, let us consider the following:

[W]e are His workmanship, created in Messiah Yeshua for good works, which Elohim prepared beforehand that we should walk in them. (Eph 2:10)

[We can be] confident of this very thing, that He who has begun a good work in you will complete it until the day of Yeshua the Messiah… (Phil 1:6)

The current state of doubt and discouragement in which the psalmist finds himself is not a recent condition. He has been agonizing over these issues since his youth (Ps 88:15). This is a lifelong struggle! Yes, these nagging doubts and perennial questions about the meaning and purpose of life and the where the Creator fits into one’s life, or even if there is a Creator, have been perplexing thinking humans from day one. They are part of the human experience. They are terrors that often haunt a person and make one feel cut off from his Creator (v. 16). Often, they overtake a person like floodwaters engulfing one all day long (v. 17) leaving one feeling lonely and friendless and in the foggy mist of dark confusion adrift in a plethora of unanswered questions (v. 18). Again, all of these things are part of the human condition, even for the saint who is seeking YHVH Elohim.

So where does this all leave us? In a place of hopeless and irrevocable despondence? No, this is not the only psalm that express the utter discouragement of a person stuck in an ostensibly hopeless situation. However it is one of the few psalms that does not end on a happy note; rather, it seems to leave the reader dangling over a cliff hanging on for dear life and certain death only by his fingernails. Other psalms of this genre usually end in a positive note that can be summarized by this adage: The outlook may not be good, but the uplook is always glorious (see Pss 6, 10, 69, 70, 79 and many more). We also find a similar theme in Habakkuk and Job.

Though the fig tree may not blossom, Nor fruit be on the vines; Though the labor of the olive may fail, And the fields yield no food; Though the flock may be cut off from the fold, And there be no herd in the stalls—Yet I will rejoice in YHVH, I will joy in the Elohim of my salvation. YHVH Elohim is my strength; He will make my feet like deer’s feet, And He will make me walk on my high hills. (Hab 3:17–19)

Though He slay me, yet will I trust Him. (Job 13:15a)

But, again, Psalm 88 is different in that it seems to leave the reader hanging over an abyss and clinging precariously by his fingertips to the cliff’s edge. Or does it? Yes, it leaves one pondering the many unanswered questions of life. This is a good thing. From time to time, we all need to press the pause button, to get off the hectic and crazy merry-go-around of life, and to ponder the deeper issues of life. But in the case of Psalm 88, the writer does not really leave us dangling hopelessly over the pit of Sheol as it might seem to the casual reader. In reality, the answer to the psalmist’s (and our) many questions is found in the very first verse of this psalm.

O YHVH, Elohim of my salvation, I have cried out day and night before You. (Ps 88:1)

Yes, the answer is right there in verse one. Did it elude you or did you catch it? It is hiding in plain sight!

You see, in biblical Hebraic thought, the concept of salvation involves deliverance from anything and everything in life that is evil and comes our way that may attempt to destroy us physically, emotionally, psychologically or spiritually whether it be sickness, attacks from evil entities or people, poverty, or our own internal demons of doubt and fear. In the largest sense, the Bible promises to deliver the saint from the ultimate and the greatest enemy of all: death. So who or what is the salvation that YHVH offers his people in Psalm 8:1, who call out to him day and night? 

The word salvation in Psalm 88:1 is the Hebrew word Yeshua (Hebrew for Jesus). This one word is the answer to all of the hard and confounding questions of life. To the naive and uninformed, this may seem like an overly simplistic answer to any and every elusively complex question, but to those of us who know Yeshua the Messiah, this makes perfect sense. To those who do not know the Messiah and Savior and are perishing in the darkness and confusion of their sinful state and who are, in reality, the walking (spiritual) dead, this whole idea is either a scandalous stumbling stone or garbage truck load utter rubbish—a mere fantasy, a heap of hopeless and irrational foolishness (1 Cor 1:18). But to us who are being saved, Yeshua is the power of Elohim, who is at work in our lives (1 Cor 1:18), and we have faith that he is the Creator knows what he is doing as he works out his unique plan in each of our lives. 

In conclusion, I leave you with the words of a popular song that many of us love and know by heart:

Turn you eyes upon Jesus

Look full in his wonderful face

And the things of the earth

Will grow strangely dim

In the light of his glory and grace

Amein.

Psalm 88:1, My salvation.The Hebrew word for salvation here is Yeshua. 

Psalm 88:2, Incline your ear. The Scriptures encourage man to incline his heart of Elohim. At the same time, the psalmist also asks YHVH to incline his ear to man, and indicates that when man decides to incline himself to is Creator, Elohim will respond reciprocally. This teaches us that our relationship with Elohim is a two-way street; that is, when we take steps toward him, he takes steps toward us.

Psalm 88:9, Stretched out my hands. The image of a small child humbly reaching up and out to his daddy comes into view. Such a child is in submission to and totally dependent upon his father as the fulfiller of all of his needs. This was the psalmists view of himself and mindset when approaching his Father in heaven through a prayerful relationship. A parent is everything to a small child, and so must our Heavenly Father be to us.

Psalm 88:10, The dead. Heb. rephaim. This is another name for the nephilim of Gen 6:4, who were the spawn of the fallen angels who copulated with the daughters of men.