Amidst geo-political turbulence, divine protection and a heavenly lifeline exists for the saints.
What is the overall message of this psalm? Even though the chapter subheading of my NKJV Bible, for example, describes this psalm as “God the refuge of his people and conqueror of the nations,” there is a deeper, more inspiring message to be discovered here that this title misses. Let’s dig into this precious morsel of the Word of Elohim to discover what this life-changing message is.
When it comes to discovering the hidden, golden nuggets in Scripture, one must be willing to become a spiritual hardrock miner, who is not averse to the difficult work of picking away at the seemingly unyielding and implacable rock and soil to uncover the mother lode of hidden treasure underground. Like digging for gold, the deeper one digs into Scripture and the more time and effort one invests in the process, the more likely one is to pull the unspeakably valuable treasures out of the spiritual bedrock of the Bible. I have been digging into this Rock of Ages daily for more than fifty years, and my heart and mind still tingle and pulsate with enthusiasm (please look up the meaning of the word enthusiasm for a cool nugget of truth that reveals why I purposely chose this word) when I discover new treasures buried therein.
To uncover these nuggets that lay below the surface words of Scripture, it is critical to understand an important fact: There are at least four layers of understanding to be found buried in the Word of Elohim. Let’s discover and briefly explore what these are.
Laying on the surface of Scripture, we find the peshat or literal meaning of what has been written. For example, a literal man named Noah built a literal ark of wood that floated on a literal flood of literal water, Moses led the children of Israel out of Egypt, and Yeshua was a carpenter’s son from Judea who lived in the first century. On a moral or philosophical level, the ten commandments, for example, are literal rules of righteous conduct that apply to our daily lives.
Digging deeper, we come to the next level as we drill down deeper into the Word of Elohim. This is the remez or suggested or hinted at meaning of a scriptural passage. For example, the Torah talks about “an eye for eye” when it comes to criminal justice. This may be taken literally to mean that if you injure someone’s eye, your eye is to be similarly injured as payment for your crime, thus evening the scales of justice. Moreover, an injured eye does not require the death penalty, and the crime of murder requires more than a slap on the wrist. So what this verse is really saying or hinting at beyond its literal or peshat level meaning is that the punishment must fit the crime.
Drilling down deeper into the bedrock of Scripture, we next come to the drash (the Hebrew word meaning “search”) level of Scripture. This often involves understanding a biblical passage from an allegorical or homiletical level. For example, even though Noah built an ark and survived divine judgment against men’s wickedness in it, there is an allegorical understanding to this story as well. Noah can be viewed as a Messianic figure who saves those who believe his message of repentance and righteous living, and are thus accorded an escape from divine judgment, even as Yeshua the Messiah does the same for those who believe him and place their trust in him.
At this point, it must be noted that although many scripture passages that have a peshat-level meaning can also be translated allegorically, some scriptures were written only with an allegorical meaning. For example, Elohim in several Scriptures is described as a having wings under which the saints can take refuge, or as a rock or fortress for his people. Similarly, Yeshua is likened to a door, and the saints are to be the salt of the earth. Obviously, these descriptions are not to be taken literally, but to be viewed as similes and symbolic metaphors.
The fourth or final level of scriptural understanding is the sod or hidden or mystical level. The book of Revelation, for example, contains many drash and sod level passages. The 666 mark of the beast passage of Revelation chapter thirteen is such an example. To this day, biblical scholars are still trying to unveil the meaning of this mysterious verse. Is it literal or symbolic? Is there a numerological meaning to 666? If so, how and what does it apply and to whom? Many theories have been proffered, but the exact meaning still remains a mystery.
This has been the briefest introductory overview to the four levels of biblical interpretation. Suffice it to say, when one reads the psalms (or any scripture passage for that matter), to better discover the deep treasure hidden therein, it is beneficial to keep these principles in mind.
To my mind, as in hardrock mining in search of a vein of gold, only after hours or even days of quiet, prayerful, meditative reflection, while at the same time keeping the principles of peshat, remez, drash and sod in mind will such a psalm as this one yield its priceless treasures of divine revelation—its manna from heaven, so to speak.
The writers of the psalms were deeply thoughtful and reflective; they didn’t just fling words indiscriminately like mud up against a wall hoping that something would stick. Although the different sections of Psalm 46 my seem disjointed and disconnected, the psalmist’s juxtapositioning of seemingly unrelated topics invites or even begs the reader, like all thoughtfully constructed poetic literature, to reflect on, ponder and dig deep to discover the author’s hidden often enigmatic or verbally encrypted message.
So now let’s see what heavenly treasures we can uncover from Psalm 46.
In the first section or block of thoughts in Psalm 46 (vv. 1–3), the psalmist-artist paints a picture in the reader’s mind. He presents us with the solidity of Elohim and the idea, as disconcerting as it may be, that earth may not be as immobile and permanent as it seems and we may wish it to be. Anyone who has lived through an earthquake, a volcanic eruption, a typhoon or hurricane, flood, mudslide, forest fire or such knows this to be true. Those of us who witnessed the eruption of Mount Saint Helens in 1980 know this fact well. As a teenager, I stood on the top of that pre-eruptive mountain that was subsequently blown to smithereens and scattered as fine dust across the face of the globe. Twelve hundred feet of the mountain’s summit is now missing, whole glaciers are gone, melted into water and mud, and there is now a gaping gouge in the mountain’s north and northeast sides. Nothing on earth seems as permanent and unmovable as it seems—even a giant mountain like Saint Helens, but now a good section of it blew away in an instant. Only Elohim and his Word are immovable rocks that neither the slow forces of erosion or sudden cataclysmic events like volcanic eruptions can dislodge and change.
In the opening verses of this psalm, the author contrasts the permanence of Elohim with the impermanence and transitory nature of the earth. Even though to the average person’s thinking the earth itself and the mountains that sit thereon seem immovable and permanent, they really are not. And this is the point the psalmist is making here. The remez or hint level of this idea is that if we view the mountains as permanent, then how are we to view the governments and nations of this earth? After all, elsewhere in Scripture, mountain are metaphors for the governmental systems and nations of men. Neither are as permanent or immovable as the Creator of the universe and the spiritual dimension at which he exists.
In the next block of thought in this psalm (vv. 4–6), the author suddenly switches gears and paints another word picture for the reader to consider. On the surface, this tableau seems totally unrelated to the first. But is it really?
Judges 17:3, I had wholly dedicated. Micah’s mother made a foolish and unlawful vow to YHVH, as did Jephthah in chapter 11. Vows to YHVH are a serious thing and should be made in a righteous manner to righteous ends.
Judges 17:10, Be a father. For ten shekels, a suit of clothes, food and lodging, Michah hired an out of work Levite to be his own personal minister of his own manmade religion. Hireling ministers are a dime a dozen. Religious systems of men produce hirelings. This is a false spiritual paradigm that is self-sustaining and self-perpetuating.
Judges 17:13, Now I know. Michah cared nothing about serving YHVH and obeying his commandments. His only concern for religion was for self-gratification.
Judges 18
Judges 18:30–31, Manasseh…carved image. The son of Manasseh [Moshe/Moses]. The MT reads ﬣשׁמ/Moshe (Moses) with a hanging nun/נ inserted by the Jewish sages between the mem מ and the shin שׁ to make it read Manashe in an effort to hide the fact that the direct descendants of Moses became idol-worshippers. Jewish scholars readily admit this, and acknowledge the fact that the word Moshe is in the original (The Artscroll Rubin Edition Joshua-Judges Commentary, p. 223). Various versions of the LXX translate it either way. The Targums and the Syriac have Manasseh. (See Keil and Delitzsch, Adam Clarke and Bullinger in his Companion Bible for a more detailed discussion of this. The NIV, NRSV, RSV and ASV have Moses instead of Manasseh, while the NAS and NKJV have the latter, but add a footnote indicating that Moses as an alternate rendering.
Judges 19
Judges 19:24–25, Here is my virgin daughter…his concubine.This is nothing more than the degradation and abuse of women. This incident speaks volumes about the status of women in the ancient world. Even though the Torah uplifts and upholds the status of women, the neighboring pagan cultures, which the Israelites tended to follow, obviously did not. Islam and the Koran still follow these ancient practices viewing woman as property, chattel and second class citizens.
Judges 20
Judges 20:1–48, A lesson in warfare.Israel took a stand for righteousness against the sin of homosexuality. They did the right thing by inquiring of YHVH whether to go up against the Benjaminites who were harboring the sexually deviant brothers.
Twice YHVH told the Israelites to go up against Benjamin and that he would give them victory. Twice Israel was defeated losing thousands of soldiers. Each time afterwards, Israel did the right thing by humbling themselves, weeping and seeking YHVH’s counsel. The third time, Israel was victorious against Benjamin.
This begs an important question. Why wasn’t Israel victorious the first two times? Perhaps there was sin in the camp as was the case with Achan when the Israelites were defeated at Ai. The Israelites were right in punishing the unrepentant tribe of Benjamin, yet the rest of Israel wasn’t without sin either. After all, the Levite who had a concubine (a type of sex slave) in the first place, and then gave her to the mob of bisexual deviants to abuse and murder was also a guilty party. Not only that, the rest of Israel had failed to hold the Levite accountable for his sin.
What was the Levite’s sin? First, he should not have had a concubine sex slave. Second, he should have protected her from the mob. Obviously such practices were common among the Israelites—even among the Levitical leaders who YHVH had commissioned to be the guardians and teachers of the Torah—YHVH’s standard of righteous and set-apart living.
If the leaders of nation are morally and spiritually compromised, what is to become of the rest of the nation? Moreover, how is YHVH to bless such a nation by delivering them from their enemies when they themselves are sin-laden?
When expecting YHVH’s help and deliverance from our enemies and before engaging our enemies, we must clean our own house spiritually by repenting of sin. If not, we shouldn’t expect victory, or at best, only a partial victory, which is also a partial defeat. When a nation is not serving and obeying YHVH completely, and as a result, there is sin in the nation’s camp, and everyone in that nation is doing what’s right in his own eyes, and there is no strong, righteous central leadership in that nation (Judg 21:25), the fate of that nation will be what Israel experienced in this story. YHVH will be with them, but only up to the level their obedience to him merits it. This is a result of the divine law of cause and effect—the law of reciprocity. One reaps physically and spiritually what one sow.
Judges 20:28, Phinehas the son of Eleazar.Either Phinehas was hundreds of years old, or this story is an anachronism, or out of chronological order. Adam Clarke in his commentary on this verse suggest that this event occurred shortly after the death of Joshua. If this is the case, then the book of Judges is not written in chronological order.
Psalm 38:1–40, Trials because of sin, resulting in divine judgment and followed by true repentance. This chapter discusses the nacham or sorrowing, grieving or anguishing side of repentance or teshuvah. Bible teachers seldom discuss this aspect of repentance. Verses 4–8 and 18 exemplify the Hebraic concept of nacham as it relates to repentance from sin.
Psalm 39
Psalm 39:7, Wait.Heb. qavah meaning “to twist, bind or stretch (like a rope) and the tension resulting therefrom, to be strong or robust, the tension of enduring or waiting; to look for with eager expectation, waiting with steadfast endurance., enduring patiently in confident hope.”
Psalm 40
Psalm 40:6, A Messianic prophecy. Verses six to nine are a Messianic prophecy foretelling of Yeshua, the gospel message and the canonization of the Testimony of Yeshua (or New Testament).
The passing of the Levitical sacrificial system is implied (verse 6).
The coming of Yeshua the Messiah, and writing of the Testimony of Yeshua Scriptures are foretold (verse 7a).
Yeshua is the one who did the will of his Father in heaven (verse 7b).
The Torah being written on the hearts one’s heart is prophesied (verse 8). Yeshua promised that the Comforter (the Holy Spirit) would do this for his disciples.
The same Messiah would proclaim the good news (or gospel) of righteousness (verse 9).
Psalm 40:6, Mine ears hast thou opened. This phrase in the LXX reads, “a body thou hast prepared for me” and has been quoted thusly by the author of Hebrews (Heb 10:5).
Psalm 40:7–8, Volume/scroll of the book …delight. This verse prophesies the canonization of the Tanakh, and is a messianic prophecy pointing to Yeshua who would “delight to do the will” of Elohim, which this verse equates with the Torah!
Psalm 41
Psalm 41:1–3, Blessed is he who considers the poor. This passage makes it clear that helping the poor is like a spiritual insurance policy that pays off in one’s own time of need. The old adage, “What goes around comes around” applies here. The only difference is that this law of reciprocity isn’t chance driven, but YHVH instituted and orchestrated, for verse one says that YHVH will deliver the one who blesses the poor in one’s own time of trouble.
From verse one to verse three, YHVH promises to care for those who help the poor in the following ways:
Protect and preserve one’s life (verse 2).
Deliver one from one’s enemies (verse 2).
Sustain and restore one who is sick (verse 3).
This is an insurance policy that pays rich dividends in YHVH’s spiritual economy.
Psalm 42
Psalm 42:1–2, As the deer pants. The Bible is full and running over with concrete analogies from everyday life that help us to understand otherwise abstract spiritual concepts. Our soul (i.e., our mind, will and emotions) dying of thirst for Elohim and longing for his refreshing presence like a deer panting for water in the hot desert is another example this. Scripture’s use of beautiful poetic imagery helps to draw us closer to Elohim by showing us what we need to do and how to act in ways that are pleasing to him.
Psalm 42:2, When shall I appear? The hope of the resurrection and an afterlife spent with Elohim has incentivized the saints to keep seeking him from the earliest times. Other psalms that speak of the saints’ eternal inheritance include Psalms 17:15; 50:4–5; 71:20; 73:24; 90:10. Also see Job 14:14–15; 19:25–27; Prov 14:32; Eccl 3:21.
For many decades, Psalm 37 has been one of the “go-to” psalms that I turn to in my time of personal need along with Psalms 91 and 103. My next favorite “go-to” psalms are Psalms 1, 34, 119, 73, 139 and 145. What are your favorites psalms that encourage and strengthen you when you feel beaten down and overwhelmed by this world? Let’s now explore the main themes of Psalm 37 that I find so uplifting to my soul and spirit when I am down. There are several.
As our all-knowing Creator, Elohim knows the end from the beginning, for he inhabits all time—past, present and future, therefore he knows what the outcome will be of everything in our lives. Furthermore, as an all-powerful Being, he then has the capability to direct our steps and the circumstances in our lives, so that the outcome will be a good one for those who love and wait on him. This psalm clearly lays this process out step-by-step, and, therefore, should bring great encouragement to the saints no matter the struggles they are encountering in their lives no matter when.
So what then, are the steps that lead to a blessed conclusion, no matter the circumstances in one’s life, for those who love YHVH Elohim? First, this psalm wisely counsels us to keep our eyes on Elohim and not to be overwhelmed by the storms of doubt and fear along with the seemingly answerable conundrums that plague, buffet and batter us along the path of life. The saint who will overcome the world, the flesh and the devil will be continually looking heavenward with his eyes fixed faithfully on Elohim rather than having his focus on a horizontal view with its waves and storms that continuously beat against the ships of our lives as we traverse the ocean of this physical existence (vv. 3–5, 7 cp. 1, 7, 32–34).
Waiting on YHVH—a subtheme of this psalm—literally involves wrapping oneself up with, around or binding oneself to YHVH Elohim, which is the meaning of the Hebrew word qavah translated in this three verses in this psalm as wait (see vv. 7, 9 and 34). Waiting involves faith in an unseen Elohim. It also involves exercising patience as opposed to acting impulsively or impetuously, which is not easily done when one is experiencing fear and concern and when the innate tendencies of fight or flight are pounding forcefully on the door of one’s mind and emotions. At that moment, we are faced with two options: will we take matters into our own hands and try to “work things out” ourselves, or will we wait patiently on YHVH and let him work out the perplexing difficulties we face in our lives?
Faith and waiting on YHVH do not imply inaction on our part, however. No. This psalm, as counter-intuitive as it may seem, admonishes us to demonstrate what most humans would consider to be bizarre and, perhaps, even a ridiculous behavior. That is to trust in an unseen Being and to do what is good in the face of the actions of evildoers against us (vv. 3, 7, 32–34). This is despite the compelling urge to take matters into one’s hands and going forth to confront one’s enemies and to solve one’s problems oneself. We have all been in this place, so you know what I am talking about.
Furthermore, as crazy as it may seem, not only are the children of Elohim to trust in our invisible Creator, but we are to delight in him and to be sustained by his faithfulness (v. 4), that is, to have faith in a Being that we cannot see or hear in the normal sense. So what is it to delight in YHVH? Most Christian Bibles translate the opening phrase of verse four as “Delight yourself in YHVH” (or something similar). But this fails to capture the meaning of the Hebrew words. By contrast, one orthodox Jewish Bible does a better job by translating the Hebrew as “rely on [YHVH] for your enjoyments” (ASET). Another has “Seek the favor of YHVH” (JPS). The idea here is to find joy in the delicate, soft, exquisite dainties or delights of YHVH (see The TWOT), while waiting on him, and while your heart is desiring a good outcome. To the natural mind, this may seem like a ridiculous reaction when one’s enemies are viciously pounding at the door of one’s life, but such a response is what is required to unlock the resources of heaven to come to one’s aid in the time of urgent need.
In the process of waiting for or relying on YHVH as well delighting on him to work things out, this psalm instructs us to commit or literally “roll over onto him” our cares and concerns and to trust totally in him (v. 5). This is in spite of the fretfulness that evil doers may cause us (v. 1), and the fact that wicked doers may even seek to harm or kill us (vv. 14, 32). Nowhere does this psalm give us the justification to trust in YHVH only when things are going well for us. No. For the child of Elohim, this is a mental-spiritual demeanor, lifestyle and a walk regardless of the circumstances.
Again, regardless of the outside circumstances of life, the saint is expected to walk counter-intuitively to his natural inclinations when facing crises. Resting and waiting patiently on YHVH to act on one’s behalf (v. 7) is the pathway to ultimate victory and blessing (vv. 9, 11, 22, 29). The word rest in verse seven literally means “to be dumb, to be still or silent or to stand still.” Frankly, this is the opposite response that most of us have when facing a crisis. The natural reaction is to fight or to flee—the old fight or flight syndrome. If not that, we tend, at least, to frantically work overtime mentally to figure out what we can do to defend ourselves from the attack. It is not natural for us to stand still, be silent and look heavenward. James the apostle adds his wisdom to such a situation when he tell us,
My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing. If any of you lacks wisdom, let him ask of Elohim, who gives to all liberally and without reproach, and it will be given to him. But let him ask in faith, with no doubting… (Jas 1:2–6)
This discussion begs an obvious question: Who are our enemies that are causing us the consternation that we are experiencing? The psalmist holds an expansive view as to who or what one’s enemies may be. Not all of our enemies have a human face attached to them. One’s “enemy” may be an evil time in which one is living such as a time of famine (vv. 19, 25). Famine is merely one example and an evil time. This could also include evil circumstances, health issues, demonic attacks, financial crisis as well as emotional and psychological struggles with which one has to deal. Evil can be anything that causes one to stumble along the path of live (v. 24) or to be forsaken or rejected by others (v. 25)
So in conclusion, what are the ultimate blessed benefits of waiting patiently on YHVH Elohim and resisting the temptation to react impulsively, impatiently and impetuously by taking matters into our own hands? Simply this:
The steps of a good man are ordered by YHVH, and He delights in his way. Though he fall, he shall not be utterly cast down; for YHVH upholds him with His hand. (vv. 23–24).
Moreover,
For those blessed by Him shall inherit the earth, but those cursed by Him shall be cut off. (v. 22)
I have been young, and now am old; yet I have not seen the righteous forsaken, nor his descendants begging bread. (v. 25
And finally,
Mark the blameless man, and observe the upright; for the future of that man is peace. But the transgressors shall be destroyed together; the future of the wicked shall be cut off. But the salvation of the righteous is from YHVH; He is their strength in the time of trouble. And YHVH shall help them and deliver them; He shall deliver them from the wicked, and save them, because they trust in Him. (vv. 37–40)
I don’t know about you, but this sounds like a pretty good deal to me! The fact is that you cannot lose when YHVH Elohim, the all-wise, all-knowing and all-powerful Creator of the universe, is on your side and when you follow his instructions. As for me and my household, we will put our eggs into that spiritual basket, invest in heaven’s bank, and lean our spiritually ladder up against this tree of life and keep climbing higher in our spiritual journey upward.
Jephthah—A Man of Faith From “the Other Side of the Tracks”
Judges 11:1–2,Was the son of a harlot. YHVH can raise up anyone to accomplish his purposes—even men of low degree. YHVH does not judge a man by his outward appearances, but by the condition of his heart (1 Sam 16:7). In YHVH’s eyes, what was Jephthah? (See verse 1.) Are there specters from your past that still haunt you and hold you back, or have you overcome them by the blood of the Lamb and assumed your new identity as more than a conqueror who is seated in heavenly places with Yeshua? (Read Phil 4:13; Rom 8:37; Rev 12:11; Col 2:12; Eph 2:6; for your inspiration and edification; also read Zec 4:6 and 1 Cor 1:27.) YHVH can take any vessel, no matter how average it may be, and elevate it for his purposes providing the vessel has faith and willingness to be used. In this way, YHVH and not man gets the glory. Will you be such a vessel in YHVH’s hands?
Judges 11:12,Jephthah sent messengers unto the king. Before going to war with the people of Ammon, Jephthah made every effort to diplomatically resolve Israel’s differences with that hostile nation. Armed conflict was still the result, and YHVH gave Israel the victory.
What can we learn from this? Yeshua instructs us to make every attempt to create peace with our enemies before resorting to legal (or in Jephtha’s case, lethal) means (Matt 5:25–26). When all else fails, if one is walking in the paths of righteousness, know that YHVH will back you when, as a last resort, you come to blows with your enemies.
In Scripture, there exists no prohibition against self defense. Some will use Yeshua’s admonition to turn the other cheek (Matt 5:39) as justification not to defend oneself against an aggressor, and that somehow doing so will be a witness to one’s enemy of the love of Yeshua. Not defending oneself may accomplish this noble goal, but more likely the aggressor will view it as a sign of weakness to justify increased aggression against you and your loved ones.
When Yeshua said to turn the other cheek what did he really mean? Was Yeshua justifying pacifism in place of self defense? According to Hebrew scholars, David Biven and Roy Blizzard, pacifism has never been part of Hebrew thought or culture. It is permissible to kill in order to defend oneself. The authors point out that some of Yeshua’s disciples were armed (Luke 22:38, 50), and that once Yeshua even suggested that his disciples purchase swords (Luke 22:35–37). When instructing his disciples to turn the other cheek, Yeshua was not talking about how to deal with violent aggressors such as rapists, robbers, or murderers, or when facing an enemy in battle. Rather he was talking about the fundamentals of brotherly relationship—how to relate to our neighbors. In other words, if a friend embarrasses us by slapping us in the face, we are not to slap him back, but instead to offer him the other cheek. This has nothing to do with a battlefield situation or when dealing with a violent aggressor. (Understanding the Difficult Words of Jesus, pp. 68–71). In other words, when it comes to offensive words or actions from brother in the faith, we need to let offences simply roll off our back, for love covers a multitude of sin (1 Pet 4:8).
Judges 11:29,Then the Spirit of YHVH came upon Jephthah. There are those who claim that the power and gifts of YHVH’s Spirit were unknown in biblical times prior to the outpouring of the Spirit on the day of Pentecost in Acts chapter two. This is not altogether true when one considers this passage concerning Jephthah. What are some other examples of YHVH’s Spirit coming upon Israelites in the prior to the Pentecost? (See Num 11:26–27; 24:2; Judg 3:10; 6:34; 13:25; 14:6,19; 15:14; 1 Sam 10:11; 11:6; 19:20–24; 1 Chron 12:18; 2 Chron 24:20.)
Judges 11:30–31,For a burnt offering (KJV); or as a burnt offering (NAS, NIV, NKJV); or as an elevation offering (ASET). This doesn’t mean that Jephthah literally made a human sacrifice of his daughter, for this would not only have violated the Torah, but would have been subscribing to the most heinous and vile of heathen practices, that of human sacrifice to their gods. Not only that, the Torah made provisions for one who made a rash and illegal vow. It was considered a sin to so, and atonement could be made for it by making the required sin offering (Lev 5:4–6).
More realistically, Jephthah consecrated his daughter to YHVH for the rest of her life (like a Nazarite) to remain in a virginal state (which is why she bewailed her virginity and Jephthah had no descendants — a terrible price to pay for a rash vow, yet to Jephthah’s credit for keeping his vow to Elohim even to his own hurt —a mark of a righteous man (Ps 15:4; Heb 11:32). Perhaps Yeshua had this incident in mind when he instructed his disciples to not swear an oath at all, but to give one’s word only by saying “yes” and “no” (Matt 5:34–37).
Judges11:30,Jephthah vowed a vow. Rash words (or vows) spoken may come back to haunt a person. Be careful with the mouth. Proverbs 10:19 says, “In the multitude of words there lacks not sin, but he that refrains his lips is wise.” Not only that, was Jephthah attempting to negotiate with YHVH? If so, was this a wise move? Does YHVH really need or want anything that we could possible give him in order to curry his favor? There is only one thing that he wants from us. What is that? (Read Hos 6:6; 1 Sam 15:22; Mic 6:8; Isa 66:2.) The heart of man is always the issue with YHVH! (See 1 Sam 16:7; 1 Sam 13:14; Acts 13:22.)
Judges 13
The Birth of Samson—A Mighty Man on the Outside, But Weak on the Inside
Ever since the death of Joshua and during the time of the judges the spiritual and moral state of Israel slowly declined until the time of Samson. As The ArtScroll Rubin Edition Joshua/Judges Commentary points out, Samson was a new kind of judge. “Up to this point, Israel’s sins would lead to foreign domination, followed by repentance and the emergence of a judge who would lead the people to defeat and expel the enemy. In this new period, the people’s descent was so serious that they did not merit a complete salvation of the sort that had been achieved by such judges as Deborah and Gideon.” Nevertheless, it was not in YHVH’s overall plan to let Israel’s enemies go completely unchecked so that the sublimation and eventual destruction of Israel would be complete. He used Samson to check the Philistines’ quest to totally subjugate the nation of Israel and to punish the former, while at the same time YHVH extended grace to Israel by relieving them of some pressure from their enemies (p. 195).
Psalm 35:1–28, An imprecatory psalm. Although this psalm contains several imprecatory passages where David curses his enemies (see vv. 1–5, 8, 26), he does so while pleading for justice by appealing to Elohim—his righteous Heavenly Judge. Vengeance belongs only to Elohim, not to man, for man’s vengeance is too often tainted by one’s own carnality, whereas YHVH’s justice is perfect and just. In the mean time, David humbles himself before Elohim (vv. 13–14), and, at the same time, gives himself over to worshipping his Creator (vv. 18, 27–28). This is a far cry from taking matters into one’s own hands and “going after” one’s enemies oneself. Simultaneously, David expresses hope in the fact that YHVH is his salvation (Heb. yeshua) (v. 3). This is a prophetic picture of Yeshua, the coming Messiah, who will ultimately deliver his people from all of their enemies including sin, death and the grave.
Psalm 35:3, 5–6, Salvation [Heb. Yeshua]…the Angel [Heb. Messenger] of YHVH. This notable passage connects the idea of the Angel [or Messenger] of YHVH, who makes appearances from time to time in the annals of the Tanakh, with Yeshua the Messiah who is “our salvation. From this passage, what could be clearer than the fact that the Messenger of YHVH was the pre-incarnate Yeshua? In verse 9, David again refers to Yeshua, YHVH’s Savior of mankind.
Psalm 35:9, His salvation [Heb. Yeshua]. This is another prophetic passage pointing to Yeshua as YHVH’s salvation for mankind. (See notes on Ps. 35:3, 5–6.)
Psalm 35:13, Humbled…fasting. The Hebrew word for humbled means “to afflict the soul.” This verse connects the concept of humbling, afflicting or suppressing the soul (i.e. one’s carnal mind, will and emotions) through fasting. This is so that one’s personal spirit can be energized, while simultaneously suppressing the carnal appetites and desires, thus enabling one to better to connect with and be directed by the Spirit of Elohim. (See notes on Isa 58.)
Psalm 35:27–28, Shout for joy…YHVH be magnified. Although this is an imprecatory psalm where David ostensibly curses his enemies, he is doing so through the aegis of Elohim and the courts of heaven. In the mean time, David is rejoicing in and worshipping the Almighty knowing that his fate is secure because YHVH is his Savior from his enemies. This is a far cry from taking matters into one’s own hands and through one’s own power and effort and avenging oneself of one’s enemies oneself. Instead, David fights his enemies through humility, fasting, prayer, praise and worship. This is not your typical method of battling against one’s enemies, to be sure! This is another example of how man’s ways are not the ways of Elohim.
Psalm 36
Psalm 36:1, An oracle [Heb. nah-oom] within my heart. Nahoom is from the verb meaning “to say or to whisper or, by implication, to utter an oracle.” The Spirit of YHVH will speak to a person from within their inner or personal spirit and give them divine revelation (see also Ps 13:2–3). This calls to mind Psalm 46:10, “Be still and know that I am Elohim,” or the still small voice of YHVH that Elijah heard in the entrance of the cave (1 Kgs 19:12; cp. Ps 4:4; Isa 8:6).
Psalm 36:7, Shadow of your wings. This is an example of poetic imagery or simile in the Bible. Obviously, YHVH Elohim is not a winged, bird-like creature. The Scriptures contain many such examples where metaphor and simile are employed as poetic devices to describe supernatural things such as the characteristics of Deity where human language lacks the verbiage and where-with-all to do so. Often, Bible students come up with novel interpretations and sometimes even silly of Scripture when they take biblical poetic imagery and attach a literal meaning to it. When one does this, they can almost make the Bible say anything they want.
Psalm 36:8–8, River…fountain of life…in Your light. When we are in Elohim’s river of life, it is a fountain of life to us, and when we are bathed in the light of YHHV’s divinely revealed Truth, we will see light or Truth (cp. Pss 18:28; 44:3).
The Testimony of Yeshua’s (also known as the New Testament) summation of Gideon’s life (as well as other notable biblical characters like him) in the Bible’s famous “Hall of Faith” passage in Hebrews 11 speaks volumes about how YHVH viewed this might many of valor, despite all of his humans flaws and foibles:
And what more shall I say? For the time would fail me to tell of Gideon and Barak and Samson and Jephthah, also of David and Samuel and the prophets… who through faith subdued kingdoms, worked righteousness, obtained promises…turned to flight the armies of the aliens….They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented—of whom the world was not worthy. They wandered in deserts and mountains, in dens and caves of the earth. And all these, having obtained a good testimony through faith, did not receive the promise, Elohim having provided something better for us, that they should not be made perfect apart from us. Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of Elohim. For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls. You have not yet resisted to bloodshed, striving against sin. (Heb 11:32–34, 37–40; 12:1–4)
All of the saints listed in Hebrews 11 had their flaws, yet in the final analysis, the grace of Elohim covered them because they had a heart disposition that was inclined on serving and obeying him against the overwhelming odds of the societal pressure around them. They were willing to follow heaven’s mandates rather than those of men, even if it cost them their lives. Indeed, they loved not their lives unto death (Rev 12:11) doing the will of Elohim, and many perished in the process preferring the praise of Elohim over those of men (John 12:43).
The heros of Hebrews chapter eleven were activist who resisted tyrannical the civil governments that attempted to impose their unrighteous edicts upon the saints of the Most High, who followed the higher laws of Elohim. None of them passively accepted the mandates of men that required them to go against the Truth of Elohim. Instead, they refused to just sit there and acquiescently let illegal government mandates steam roll over them. No! Under the direction and empowerment of the Spirit of Elohim as directed by his Word, these Elohim-fearing saints rose up mightily in defense of righteousness and Truth.
One of these notable human weapons in the hand of Elohim was Gideon in the time of the judges of Israel. Let’s now take a closer look at the life of Gideon—a mighty man of valor—verse-by verse.
Judges 6
Judges 6:1–10,The spiritual and physical state of the nation of Israel before Gideon.After the death of Deborah the prophetess and judge, Israel fell into apostasy. The Bible simply sums up their turning away from Elohim and his ways as, “Then the children of Israel did evil in the sight of YHVH” (Judg. 6:1). As a result of their turning away from Elohim, they lost his divine protection and blessing, and were overrun by their enemies who conquered them. It seems that history repeats itself over and over again in the land where YHVH’s people live even to this day.
Judges 6:2–6,YHVH delivered them…Israel was greatly impoverished. The curses and penalties for going against YHVH’s Torah-word as predicted in Leviticus 20 Deuteronomy 28 had fallen on Israel. This sad scenario repeated itself numerous times in Israel for hundreds of years. This is because the people of Elohim failed to study their past history and learn the bitter lessons therefrom.
Judges 6:2,Dens…caves. The Israelites were driven from their own agricultural land in the valleys and were forced to take refuge in the mountains where they had to live in dens and caves for protection. There they were starving because their enemy oppressors were stealing their crops.
Judges 6:3,People of the East. These people of the East were bands of marauders who would continually menace the Israelites by stealing their crops or flocks. The Israelites had to be constantly on guard against these raiders—especially at harvest time. Other biblical writers make reference to these people as well (Job 12:6; Obad 5).
Judges 6:7,The children of Israel cried out. To Israel’s credit, they recognized that their plight was due to their sinning or breaking the laws of Elohim. This cannot be said for the people of formerly Christians nations. These nations have become so ungodly and reprobate that they are now clueless as to why their nations are a mess spiritually, economically, politically and socially. Too many people are now looking to big government to answer their problems, instead of looking inward at the sin in their own lives, and then turning to Elohim for the answers.
Judges 6:8–9,YHVH sent a prophet. YHVH is constantly sending out prophetic voices urging his backslid and apostate people to return to him and warning them of the consequences for their failure to do so. Even in our day YHVH has raised up watchman on the walls and voices crying in the wilderness warning his people to come out of Babylon (Rev 18:4), to separate themselves from the world and to not touch the unclean thing (2 Cor 6:17). Are you listening and taking action in your life to heed the warnings?
Judges 6:10,You have not obeyed my voice. It always comes down to the same lowest common denominator issue from the time of Adam and Eve in the garden until now: Will YHVH’s people obey his voice or not? To Israel’s credit, they heard the voice of Elohim through his prophet, and recognized that they had sinned, and YHVH answered them and mercifully sent them a deliverer.
Judges 6:11,Gideon threshed wheat in the winepress. Was Gideon a coward, surreptitiously threshing his wheat in the wine press for fear of the Midianites? Or was he a valiant man who was braving the murderous and thieving marauders to provide for his family off of his own farm? I prefer the latter assessment of Gideon, for that is exactly what the Messenger of YHVH called him in the next verse—“a might man of valor.” Though his human instruments may be weak, YHVH does not call cowards to do his bidding. Rather, he commissions individuals who already have the heart disposition to fulfill his purposes, and then he further empowers them to do even greater things for him.
Judges 6:12,The Angel/Messenger of YHVH appeared. This Messenger was not an angel in the typical sense of the word, but rather YHVH himself (v. 14). If no man has seen the YHVH the Father, then Gideon saw the YHVH the Son—the one who became Yeshua the Messiah. There are no other possibilities.
Mighty man of valor.Mighty is the Hebrew word gibbor referring to one who is “a warrior, champion, giant, man, mighty and valiant man.” Valor is the Hebrew word chayil meaning “might or a force” and comes from the verb meaning “to be firm or strong.” What these words teaching us is that YHVH does not choose wishy-washy pansies to be warriors in his army. Rather he chooses individuals of high character, who are steadfast and resolute and full of virtuous qualities.
Judges 6:14,Have I not sent you? When YHVH sends someone, weak and unlikely individuals are empowered to do the impossible. In this way, YHVH gets the glory, and otherwise naturally powerful and capable individuals cannot boast that they accomplished great feats by their own abilities and prowess.
YHVH does the commissioning and gives the battle plans for his human instruments to fight HIS battles. Unless YHVH build the house (or shows us how and when to fight our battles), the builders toil (or the warriors battle) in vain (Ps 127:1).
Judges 6:17, Show me a sign. YHVH did not criticize Gideon for asking for a miracle. His heart was already predisposed toward valor, but he simply needed confirmation that he had heard Elohim correctly. After all, Gideon was putting his life on the line in opposing the superior military might of the Midianites. This is different than the evil and adulterous generation to which Yeshua made reference, who seek a miraculous sign simply for its own sake (Matt 12:39). Such people have no intent of serving and obeying YHVH. This was hardly the case with Gideon.
Judges 6:18–22, My offering and set it before you. Offering is the Hebrew word minchah meaning “gift or tribute.” In the religious sense, it refers to the grain offering that the Levites offered daily on the alter of sacrifice in the Tabernacle of Moses. Whichever meaning one chooses to apply in this case, Gideon was demonstrating more than the typical Near Eastern protocols of hospitality to wandering travellers. He was honoring the Messenger of Elohim as his superior by offering him a gift or tribute. What followed was not only the Messenger’s acceptance of the Gideon’s gift, but a miraculous confirmation of his divinity, thus further confirming the validity of his message and commission of Gideon.
Judges 6:23–24,Peace by with you…YHVH Is Peace. Needless to say, this divine encounter likely rattled Gideon’s mental, emotional and spiritual “cage” just a bit. Wouldn’t you be shaken to your core if you experienced such an encounter? Furthermore, if you told others what the Divine Messenger had told you, they would likely think you were crazy. However, after the first, second and third miracle, Gideon’s passion for his mission, his believability and his ability to convince others to follow him in this mission would have taken a quantum leap. Again, Gideon was no doubt shaken, and the inner peace of his soul (i.e., his mind, will and emotions) would have been upset. In response, the Heavenly Messenger placed his peace on Gideon. The Hebrew word for peace is shalom meaning “complete inner well-being in a person in the fullest sense of the word.” It is interesting to note that the word shalom in this text is in its complete spelling form with the Hebrew letter vav or ו appearing in the word מולש, as opposed to its defective spelling (i.e. minus the vav),which also occurs in the Hebrew Scriptures. Shalom in its complete form means “a supernatural peace that can only come from Elohim” as opposed to a natural human state-of-mind peace. Gideon’s experienced of heaven’s supernatural peace was so moving that he constructed a memorial altar on that spot and called it “YHVH Shalom” or מולש הוהי.
Judges 6:25, Tear down the altar of Baal. To be an instrument in the hand of Elohim, one must first clean the sin out of one’s own life (and family). If we do not go to war fighting YHVH’s battles in a ceremonially pure state, then we will have chinks in our spiritual armor which the enemy can exploit to our disadvantage (Eph 6:16). “A curse causeless cannot land” (Prov. 26:2). Causes for curses (i.e., sin) from the enemy must be removed from one’s life. If we have sin in our lives, then the enemy, the Accuser of the brethren (Rev 12:10), will have legal grounds and a justification for attacking us. One must become spiritual fortified before going into battle, and this includes removing sin from one’s life. Gideon’s zeal and alacrity to obey YHVH was evident, for in the very night that YHVH instructed him to demolish the symbols of idolatry from his town, he did so.
Judges 6:26,Build an altar to YHVH. After the false idols are torn down in one’s life or in a nation, then the re-establishment of the true worship of YHVH in place of idolatry must occur. Then and only is YHVH ready to help us fight our battles and give us the victory over our enemies.
Judges 6:28, 30,Grove/wooden image. Heb. an asherah, which was a wooden image, pole or tree set up next to an altar in honor of Baal. Asherah, who to the Babylonians was Astarte, was the female consort of Baal who was the Canaanite god. Steeples on churches, obelisks and Christmas trees all originated from this pagan symbols which represent the male sex organ.
Judges 6:24,The Spirit of YHVH came upon Gideon. In the days before the outpouring of the Spirit of Elohim on the day of Pentecost in Acts chapter two in fulfillment of Yeshua’s promise to send the Comforter, YHVH’s Spirit would come on people, but not necessarily fill them permanently. Until that time, the Set-Apart Spirit had not yet come in the fullest sense (John 7:39).
In the days before the outpouring of the Spirit of Elohim upon his saints and before we had the Bible, we see Elohim directing his people in a more face-to-ace way via angelic visitations, appearances of the pre-incarnate Yeshua, dreams, visions and the like. This is because YHVH’s people in those days lacked both the Spirit within and the written Word of Elohim from without to guide them. Now that is not to say that YHVH does not still use these previous means to instruct and direct his children, but the necessity of it is not as great now as it was then because we have the Spirit and the Word to guide us. I’m reminded of a passage in Isaiah that seems to allude to this:
Your ears shall hear a word behind you, saying, “This is the way, walk in it,” Whenever you turn to the right hand or whenever you turn to the left. (Isa 30:21 cp. Isa 42:16; 48:17; Prov 3:5–6; John 10:3, 27; 1 John 2:20, 27)
Judges 6:36–40,Show me a sign…a fleece of wool. Fleeces of wool take several days, if not a week, to dry out depending on how thick the fleece is and on the ambient temperatures. To find it wet and then dry in 24 hours was indeed a miracle.
Judges 7
Judges 7:1, Jerubbaal (that is Gideon). Jerubbaal meaning “Baal will contend” of “let Baal plead against him” was the nickname that Joash, Gideon’s father, gave him when he tore down the altar of Baal (Judg 6:32). By contrast, the name Gideon means “feller or warrior” and is from the root Hebrew word meaning “to fell a tree, to destroy anything or to hew down.” Gideon, by the hand of YHVH, lived up to the meaning of his given name.
Judges 7:2, Lest Israel claim glory. It is only human nature for even righteous people to take for themselves at least a little of the glory that belongs to YHVH Elohim when accomplishing great things for him. YHVH eliminated the possibility of Gideon or his men from doing this by whittling the army down to almost nothing.
Thus says YHVH: “Let not the wise man glory in his wisdom, Let not the mighty man glory in his might, Nor let the rich man glory in his riches; but let him who glories glory in this, That he understands and knows Me, that I am YHVH, exercising lovingkindness, judgment, and righteousness in the earth. For in these I delight,” says YHVH. (Jer 9:23–24)
Judges 7:9–10, I will save you…But if you are afraid. Although Gideon was a mighty man of valor, it is only natural even for such a man to experience anxiety and fear when going into an unknown situation where one’s life is at stake. YHVH showed Gideon gracious mercy by encouraging him in his moment of apprehension. He will do the same for us in similar situations.
No temptation has overtaken you except such as is common to man; but Elohim is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it. (1 Cor 10:13)
And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” Therefore most gladly I will rather boast in my infirmities, that the power of Messiah may rest upon me. (2 Cor 12:9, emphasis added)
Judges 7:13, Loaf of barely bread. Barley bread was used by the poorer classes as opposed to wheat. The barley bread that the Midianites saw in the vision was an indication that they despised Israel who were poorer and who had to eat barley instead of wheat.
Judges 7:14, The his companion answered. Some Bible readers have the notion that in ancient times the people were backwards and that, in the days before instant mass communications, cross cultural communication and travel was slow or non-existent. This verse shows otherwise. These Midianites who lived in the area of modern Saudi Arabia knew all about Gideon, who by his own confession, was from a non-notable tribe and family. This passage shows that in Bible times, word—including the smallest details—travelled quickly far and wide between countries.
Moreover, YHVH had gone ahead of Gideon insuring that his reputation preceded him, thus helping to demoralize the enemy even before the battle had begun. When YHVH is in your battle and is fighting for you, he goes before you to prepare the ground for victory. This is the unseen evidence of our faith.
Elohim has delivered Midian. The fear of YHVH Elohim had gone before Gideon to bring disquietude in the enemy’s camp.
Judges 7:15, Arise for YHVH has delivered. Gideon’s overhearing the Midianite’s conversation strengthened him and brought his faith to a higher level, so that now he was now ready to actually engage the enemy. That faith carried over and inspired his soldiers onward into battle.
Judges 7:16, Trumpet [Heb. shofar]. This is a reference to the ram’s horn shofar, which was, among other things, an instrument of war. The Israelites blew shofars in their famous march around Jericho. In ancient Israel, the shofar was used not only to strike fear into the enemy’s hearts, but to summon the soldiers of Elohim to battle. Watchmen on the city walls also used the shofar to warn the people of an approaching enemy attack. The shofar symbolically points to Yeshua the Messiah, the Lamb of Elohim, who defeated sin, the devil and all of his forces of darkness. The shofar will also announce the second coming of the Messiah. That is why the shofar is a lethal instrument of war in the hands of the righteous warriors of Elohim, and why the spiritual enemies of Elohim cower at its sound.
Torches inside the pitchers. It is interesting to note that some Bible teachers have seen metaphorical symbols in the torches and pitchers. Elsewhere in Scripture, humans are likened to clay or earthen vessels (2 Cor 4:7). Inside each child of Elohim is his or her personal spirit, which Scripture refers to as “the lamp of YHVH” (Prov 20:27 cp. Ps 18:28). What the story of Gideon may teach us is that when our carnal or flesh nature is broken, then the Spirit of Elohim can shine through us and help to defeat our enemies.
Judges 7:22, YHVH set every man’s sword against his companion. When YHVH is on your side and you are fighting his battles, he will fight for you, and, despite overwhelming odds, you will be victorious.
Judges 7:24, Gideon sent messengers. Through the faith of Gideon and his three hundred men, YHVH gave them the victory over their enemies. This victory inspired the other Israelites, who for one reason or another, either out of fear or reluctance to aid Gideon in this struggle against the Midianites, refused to help Gideon initially. Gideon’s testimony of YHVH’s intervention inspired others to join the fight. This is power of a good testimony to inspire others to rise up and to do great things in the power of YHVH.
Judges 8
Judges 8:1–21, The men of Ephraim said to him. Petty squabbles and jealousies among YHVH’s people is the bane of all great political and spiritual leaders. Instead of looking at the big picture and cherishing the victory, all that these small-minded brethren of Gideon could do was to focus on their own selfish interests. In this case, it was the spoils of war and their own personal material and financial gain. Gideon, however, kept his eye on the mission that YHVH had given him, and blew past these petty-minded malcontents and continued on in his divine mission to destroy Israel’s enemies.
Judges 8:21, Crescent ornaments. These symbols represented the gods these peoples of the east wore. These people were Ishmaelites (v. 24), who were the forefathers of the modern Muslim Arabs, and who worship a moon deity called Allah to this day. The crescent moon is still the universal symbol of Islam.
Judges 8:23, I will not rule over you. True leaders of Elohim do not aspire to be leaders of men, but rather are content to point people to Elohim as their true and ultimate ruler.
Judges 8:28, The country was quiet. Freedom from the oppression of merciless tyrants is not easily obtained. But when it occurs, and righteous people are in positions of leadership, a nation has rest. However, when the children of the veterans who risked and even sacrificed their lives to win the peace forget the price their forefathers paid, this is when a nation goes downhill. The younger generation of Israelites failed to learn this lesson numerous times during that nation’s long, sad history.
