Category Archives: Psalms
The Psalmists’ Extreme Passion for Elohim and YOU
David, the author of the majority of the psalms in the Bible, along with several other psalmists, were men who followed hard after Elohim. No less than Elohim himself called David a man after his own heart (1 Sam 13:14–16). The spiritual cup of David’s heart as well as the hearts of other psalmists were full and overflowing with passion for Elohim, which expressed itself in quantifiable, extreme and radical ways by today’s Western standards. What can we learn from such individuals, and how can we come to this same place of passionate and enthusiastic (meaning “inspired or possessed by God”) devotion to YHVH Elohim?
David did not merely express his passion for Elohim intellectually in the psalms through music and poetry, for Scripture records that in one case he actually removed his kingly robes that hindered the movement of his arms and legs, and danced leaping and whirling, almost naked, with all of his might in the streets of Jerusalem praising and worshipping YHVH to the disdaining scorn of his less than passionate wife. Needless to say, after that incident, David refused to have intimate relations with his wife ever again to the day of her death (2 Sam 6:23). This was likely because her heart was in a very different place than that of her husband, and he could never get close to her again. This incident demonstrates the seriousness with which David took his passion for YHVH and how he viewed those close to him who were of a dissimilar or antithetical passionate disposition.
To be sure, David was not the only Hebrew given to outward displays of passion. The Hebrews, in general, like many inhabitants of the Near East to this day, were a dynamic and emotionally passionate people, whose lives were a river that customarily overflowed its banks with a emotionally enthusiasm for their Creator. David was a quintessential stereotype of this cultural norm. But many of the Hebrew prophets demonstrated a similar emotional exuberance when urging the Israelites to return to YHVH and to worship and obey him only. This passion worked itself out in many seeming bizarre stunts in their attempts to capture the attention of a people who had lost their passion for Elohim. For example, on one occasion, Isaiah prophesied virtually naked through the streets of his city for three years warning Israel of its impending doom (Isa 20:3). One prophet even adorned himself with iron horns and then prophesied to the kings of Israel and Judah (1 Kgs 22:11). Once Jeremiah prophesied with a wooden yoke wrapped around his neck (Jer 22:11). Another time, YHVH instructed Ezekiel to build a model city of Jerusalem and to construct siege walls and battering rams to symbolize the fall of Jerusalem at the hands of the Babylonians (Ezek 4:1–4). After that, YHVH commanded Ezekiel to lay on his left side for 390 days and then on his right side for another 40 days to symbolize YHVH’s judgment against Israel (Ezek 4:4–6). If that was not enough, during this time, YHVH instructed Ezekiel to eat only beans, lentils, millet and spelt baked on a fire fueled by human excrement (Ezek 4:9–12). These are just several example of the extreme passion with which the biblical people of Elohim were willing to serve and obey their Creator.
Admittedly, in our day, YHVH is seldom asking his people to engage in such extreme practices as the ancient biblical prophets did in service to him. But sadly, most people are not even passionate enough to do the minimum that YHVH expects. For example, how many people are willing to put aside their electronic devices to which they are addicted along with their other secular activities long enough to pray for an hour a day as Yeshua instructed (Matt 26:40–41)?
Make no mistake, we are capable of becoming passionate about many things that are of interest to us—things that we really want to do, and we definitely make time in our busy schedules for these things. We can spend hours glued to our television and computers screens watching movies, engaged in social media on our electronc devices, listening to podcasts, watching sports events, playing video games and the like. In fact, today how many people hoot and holler acting crazy cheering their favorite sports team, but when it comes to being fanatical for YHVH, well, “that’s emotionalism” and “I’m not that kind of person,” we tell ourselves. “What will people think of me?”
There is no lack of distractions out there whose octopus-like arms laden with suction cups will grab us and suck us in to its jaws, while drawing us away from seeking YHVH. Why is this? Its is because too many of us have let our hearts become hard and cold for Elohim and as a result of this we have fallen into a state of lukewarmness, lost our first love for Yeshua along with the joy of our salvation.
So what is the aim and goal of this brief written homily? It is to hold up in front of each of us a mirror in which to see ourselves, and then to compare what we see with what pleases YHVH Elohim as recorded in Scripture, and thus hopefully to challenge each us to repent of our lassitude and incite us to “break up your fallow ground: for it is time to seek YHVH, till he come and rain righteousness upon you,” (Hos 10:12). Our as Jeremiah chides us to do, “For thus saith YHVH…Break up your fallow ground, and sow not among thorns. Circumcise yourselves to YHVH, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings,” (Jer 4:3–4). Or as Yeshua warns us, “Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent,” (Rev 2:4–5). These are sober and challenging warning words from our Messiah!
Do you long to see and experience spiritual revival in these days of overwhelming darkness and evil? Well, revival starts in the heart of each individual as each of makes the conscious and determinate decision to seek YHVH and to allow him to revive us. Revival starts with YOU! Selah and amein.
How intense is YOUR worship of YHVH Elohim?
Shout joyfully to YHVH, all the earth; break forth in song, rejoice, and sing praises.…Shout joyfully before YHVH, the King. (Ps 98:4, 6)
Seven times a day I praise You, because of Your righteous judgments. (Ps 119:164)
Oh come, let us sing to YHVH! Let us shout joyfully to the Rock of our salvation.… Let us shout joyfully to Him with psalms.…Oh come, let us worship and bow down; let us kneel before YHVH our Maker. (Ps 95:1–2, 6)
And her saints shall shout aloud for joy. (Ps 132:16)
Lift up your hands in the sanctuary, and bless YHVH. (Ps 134:2)
I will praise You with my whole heart; before the gods [or mighty ones] I will sing praises to You. (Ps 138:1)
Let them praise His name with the dance. (Ps 149:3)
Let the high praises of Elohim be in their mouth, and a two-edged sword in their hand… (Ps 149:6)
Praise Him with the timbrel and dance… (Ps 150:4)
How intensely passionate are YOU in seeking YHVH Elohim?
Continue readingPsalms 81 and 82 on New Moons and Small e Gods
Psalm 81
Psalm 81:3, Blow the trumpet [Heb. shofar] at the time of the New Moon [Heb. chodesh], at the full moon [Heb. keseh meaning full moon or concealed, covered — scholars disagree as to its meaning and the origin of the word], on our solemn feast day [Heb. chag] — NKJV. The ArtScroll Stone Edition Tanach translates this verse alternatively as follows,
Blow the shofar at the moon’s renewal, at the time appointed for our festive day.
The origins of the Hebrew word keseh behind the phrase “full moon” is uncertain and there is debate among the experts on this subject. Some Hebrew lexicons relate it to a Hebrew root word meaning “to conceal, to cover” (e.g., Gesenius; Strong’s number H3677 cp. H3678), while others tell us that it means “fullness; full moon” (e.g., Brown Driver Briggs Hebrew Lexicon; cp. The TWOT; Strong’s). BDB tells us that the origin of keseh is unknown and that it may be an Aramaic loan word meaning “full moon.” Gesenius in his lexicon states that the etymology of keseh isn’t clear, but he favors the idea of the moon being covered or concealed in darkness as opposed to being covered in light (i.e., in its full moon state).
The only other usage of keseh in the Scriptures is found in Prov 7:20, which gives us no clue as to the exact meaning of the word.
Orthodox Jewish scholars tell us that keseh means “to conceal or to cover.” They say that the only biblical festival that occurs at the time of the new moon (biblically, when the first sliver of the new moon becomes visible) is Yom Teruah (or Rosh HaShanah), which occurs on the first day of the seventh month (in late summer). At this time, the moon is nearly completely covered or concealed except for a small, visible sliver.
The next phrase in this verse speaks of a solemn feast day, which is the Hebrew word chag. This word refers to the three pilgrimage festivals, which are Passover and the Feast (or chag) of Unleavened, the Feast (or chag) of Weeks or Pentecost and the Feast (or chag) of Tabernacles (Exod 23:14–16; Deut 16:16).
Jewish scholars relate the word chag to Yom Teruah (which they say refers to Rosh HaShanah, see The ArtScroll Tanach Series Tehillim/Psalms Commentary on this verse). The problem with this interpretation is that the Scriptures never call the day of the new moon (rosh chodesh) a chag, nor is Yom Teruah technically a chag either in the strictest sense of the meaning of the word and its usage in Scripture. Therefore, the word keseh, if it means “concealment” must be referring to both the new moon day (the first day of each month, and to Yom Teruah, which occurs on the first day of the seventh month), while the chag must be referring to the three pilgrimage festivals.
Those scholars who take the word keseh to mean “full moon” say that the phrase in this verse containing this word refers to the pilgrimage festivals (Passover/Feast of Unleavened Bread, Feast of Weeks, and Feast of Tabernacles), which all occurred on or very near the time of the full moon.
Whichever interpretation you side with, the bottom line is this: The Scriptures command us to sound the shofar at the time of the New Moon, on Yom Teruah and during the three pilgrimage feasts. (See also Num 10:10.)
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.
Natan’s Commentary on Psalms 76 to 78
Psalm 76
Psalm 76:11, Bring presents/gifts. The only gift we can bring to Elohim is ourselves—our time and our hearts. Everything else he already possesses, and this ought to be done in the spirit of fear—both reverential awe and dread fear, which Scripture presents as the two aspects of the fear of Yehovah Elohim.
Psalm 77
Psalm 77:10–11, My anguish…I will remember. In times of personal anguish when YHVH, the Most High or Elyon seems far away and that he has turned a deaf ear to one’s cries, this is the time to encourage oneself by remembering his mighty right hand works that he has performed for us in past and how he has answered blessed and delivered us by answering our prayers.
Psalm 77:13, Your way…in the sanctuary [Heb. kodesh]. This is a reference to the holy place of Tabernacle of Moses, which reveals the seven steps in YHVH’s plan of salvation for mankind, and to bring us to the Father through Yeshua the Messiah, which is the basic good news, gospel message. The tabernacle is literally a three-dimensional gospel tract designed to engage and inspire people physically, emotionally, mentally and spiritually to step onto the path and begin the journey that leads us to our Father in heaven. By studying the Tabernacle of Moses we learn the glorious mysteries of heaven’s plan of salvation, the wonder of the gospel message and the central that Yeshua the Messiah plays in the process of redeeming mankind and uniting him with the Elohim.
Psalm 78
Psalm 78:1, Give ear…incline. The Scriptures here and elsewhere admonish people to incline their ears (elsewhere, their hearts; see Josh 24:23; cp. Pss 49:4; 71:2; Prov 2:2; Isa 55:3) to Elohim. Elsewhere and conversely, The Scriptures reveal that YHVH inclines himself to his people (Pss 17:6; 45:10; Isa 37:17; Dan 9:19). Our spiritual walk with YHVH, that is, being reconciled to him, is a two-way street. Moreover, sometimes YHVH even has to incline our hearts to him (1 Kgs 8:58 ; Ps 119:36; 141:4), or else, it could be reasoned, that due to the powerful sinful inclinations of human nature, there may be no humans that would ever follow him.
Psalm 78:9–11, Being armed…turned back…refused. The Ephraimites were defeated in the battles of physical warfare because they refused to walk in accordance with YHVH’s Torah-law. Is it possible that to the degree that the saints turn away from YHVH’s Torah-law, they too will be defeated in their spiritual warfare battles? YHVH’s standards of righteousness have never changed, and the Bible teaches from cover to cover that YHVH rewards righteousness and obedience to his commandments, and punishes wickedness and disobedience to his commandments. He makes his face to shine upon and blesses the former, and turns his face against the latter who suffer the consequences of their sinful or Torahless actions.
Psalm 78:22, His salvation. Heb. Yeshuati or Yeshua.
Psalm 78:36–37, They flattered him…their heart was not steadfast. How often do religious people who claim to love Elohim make verbal professions of their faith in and devotion to him, yet the actions of their daily lifestyles demonstrate anything but that? This was the case with the children of Israel, as well as many of the religious zealots of Isaiah and Yeshua’s day (Isa 29:13 cp. Matt 15:7–9): “[T]his people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me….” To this day human nature has not changed, for there is nothing new under the sun! Many still people say a lot, but few actually do.
Natan’s Commentary on Psalms 73 to 75
Psalm 73
Psalm 73:17, Went into the sanctuary. Divine revelation comes in the presence of Elohim.
Psalm 73:18, Slippery places. The wicked, though they may look blessed, prosperous, happy and successful by all appearances actually have one foot on a spiritual banana peel.
Psalm 73:23, You hold me. Like a loving father walking hand-in-hand with his child, so Elohim guides and counsels his spiritual children.
Psalm 74
Psalm 74:4, 8, Meeting place/s [synagogue, KJV]. (Heb. moedim). Moedim literally means “appointment, season or festival” and figuratively “assembly or meeting place.” For a discussion on the history of the synagogue in ancient times, see The Companion Bible (appendix 120).
Psalm 74:11, Withdraw your…right hand…out of your bosom. In 18th and 19th century portraiture, placing the right (and sometimes the left) hand in a one’s waistcoat or vest was considered both a sign of the upper class and of manly boldness tempered with modesty, while conveying calm assurance. This practice seems to go back to the sixth century B.C., where it was considered rude in some Greek circles to speak with the hands outside of the clothing, especially when conducting matters of state. This practice died out and was revived in the early seventeenth century and is seen in portraits of Napoleon I, Samuel Colt, Karl Marx, U.S. Major General George McClellan, President Andrew Johnson and Joseph Stalin. Is it possible that the idea of the hand on the breast inside of one’s coat originated from this psalm?
Psalm 74:14, Leviathan. Heb. livyâthân meaning “a wreathed animal, that is, a serpent (especially the crocodile or some other large sea monster); figuratively the constellation of the dragon”. Leviathan is an unknown sea monster that makes its appearance in Scripture six times (Job 3:8; 41:1; Ps 74:14; 104:26; Isa 27:1).
Metaphorically, Leviathan is a symbol of Egypt (a biblical metaphor for the world) in Psalm 74:14; a metaphor for Satan the twisted serpent who dwells in midst of the sea (a biblical metaphor for the peoples of the earth) in Isaiah 27:1; a laughing, mocking or scorning sea monster that YHVH has created in Psalm 104:26 (another picture of Satan the sea monster in the midst of the seas of humanity); and, finally, an evil sea monster in Job 3:8. In general, Leviathan is an untamable and unconquerable and is the cruel enemy of YHVH’s people that YHVH created and has power over (Job 41:10), and who YHVH will punish and then ultimately slay (Isa 27:1). The Bible reveals that the same fate is in store for Satan the serpent at the end of the age whom YHVH will punish by casting him into the bottomless pit (Rev 20:1–3), and then destroy (his influence) by confining him to the lake of fire forever (Rev 20:1:10).
Interestingly, in Psalm 74:14, Leviathan is characterized as having many heads. This conjures up images of two of the Greek mythological demon-gods Medusa (who had snakes for hair) and Hydra (who had multiple heads). Indeed, in a sense, Satan the devil serpent can transform himself in many ways to trick and deceive humans. As the god of this world, he is also the founder and head many false religious, philosophical and socio-political-economic systems to enslave humans and to draw them into his rebellion against YHVH Elohim.
Psalm 75
Psalm 75:2, Your wondrous works. How does YHVH’s creation declare that his name is near? Simply this. Hebraically, his name encompasses his reputation and character—who he is and his glory. His creation declares this (see Ps 19:1 cp. Rom 1:19–20).
Psalm 75:10, Horn. (See notes at Exod 34:29.) Horn is the Hebrew word qeren meaning “horn, hill or ray.” This word is used to describe the rays of light rays emanating from the face of Moses after his encounter with YHVH (Exod 34:29) and the horns of an animal (Ps 69:31). In ancient cultures, the horn was a metaphor for physical strength or spiritual power (Deut 33:17; 2 Sam 22:3; Ps 18:2). Elsewhere, YHVH is referred to as man’s “horn of salvation” (e.g., 2 Sam 22:3; Ps 18:2) meaning he is the strength of our salvation.