Don’t Overlook the Book of Job

Overview of the Book of Job

Throughout the entire Book of Job, to Job’s credit, he was seeking higher divinely revealed Truth beyond the conventional wisdom of the religious folks of his day. In this book, several common religious misconceptions are addressed about the meaning of life, what is behind human suffering, the nature of Elohim and divine justice. 

The first religious misconception that the Book of Job addresses is the prevailing viewpoint that all human suffering is a direct result of sin, and that blessing is a result of obedience to the laws of Elohim. (Actually, Yeshua addressed this is the same misconception among the Jews in his famous Parable of Lazarus and the Richman.) In the minds of those who hold this viewpoint, there is no middle ground between these two poles. Job’s wife took it a step further. She urged Job to take the easy way out by admitting that he was a sinner and then to curse Elohim and give up and die (Job 2:9). By contrast, Job was earnestly seeking the middle ground of truth, which is also the higher ground. He knew there was a higher truth that his friends and wife were missing and despite the discouraging and misguided lectures from is so-called friends, he doggedly sought that revelation in the midst of his suffering. 

Job’s diligent persistence finally paid off when YHVH not only sent him a wise human counselor, but also wonderfully and mercifully revealed himself to the suffering Job at the end of his long and arduous ordeal. Job was the beneficiary of the ] promise that the future would make that those who persistently ask, seek and knock will acquire the desires of their hearts (Matt 7:7). Likewise, Paul teaches us that we will reap in due time if we don’t grow weary and faint in the mean time (Gal 6:9). 

This, therefore, is the story of Job’s life, and should be our story too. Keep seeking the higher truth. Even as the earth doesn’t yield its gold nuggets without much digging and toil; likewise, heaven doesn’t give up its rich spiritual treasures and secret ways except to those who will value them enough to earnestly and with great effort dig for them.

On the other hand, to Job’s discredit, he needed to come to the higher ground of truth regarding his own level of righteousness, of which he had a high opinion . That truth is that all of man’s righteousness before Elohim is but mere filthy rags (Isa 64:6 cp. Isa 1:18–20—something that Job eventually learned. Throughout the book, Job asserts his own righteousness, and even goes so far as desiring to make this case before the Almighty.

At the end of the book, Elohim sets both Job and his three religious friends straight with regard to their misconceptions. Though Elohim considered Job to be the most righteous man on earth, Job needed to learn some humility. For their part, Job’s friends needed to learn that righteous people do suffer, and not because of sin, but because YHVH is refining their character and understanding to bring them to a higher level spiritually.

Wisdom About Life From the Book of Job

The Book of Job is the timeless story of a man who is seeking the answer to the age old question: what is the meaning of life? Unlike modern secular humanists be they atheists or agnostics, Job never questions the existence of the God of the Bible (or YHVH Elohim). Throughout the book, he perplexes over many basic conundrums of life that have been haunting humans from time immemorial. The Book of Job ends with a face-to-face encounter with Elohim where, though Job’s questions are not specifically answered, he reaches a place of stasis where he finds a certain peace and security with his station in life despite his still many unanswered questions. In this new place of faith, he discovers Elohim’s river of life and heaven’s blessings uninterruptedly flowing down upon him despite periods human suffering.

It is crucial to make the distinction between Job the theist and those modernists who deny or question the existence of Elohim. This is because this marks a critical delineation between the wise man and the fool. The Bible declares that only fools doubt the existence of Elohim (Pss 14:1; 53:1). Therefore, by biblical definition, atheists are fools, and the converse of this is that believers in Elohim are not fools; they may even be possessors of wisdom, which is the opposite of foolishness. 

What hope does a fool have of finding the true meaning of life? He is like a blindfolded man who refuses to remove that which prevents him from seeing preferring instead to grope around in this own self-imposed darkness. On the other hand, Job is no fool, but is a wise and God-fearing man in pursuit of more wisdom and understanding about his Creator and the meaning of his life and the purpose of his existence in the presence of a superior, divine Being who is up there, but seems impersonal. 

At the end, Job has a face-to-face encounter with his Creator, and this mind and heart are opened to the reality and presence of Elohim. Job declares, “I have heard of you by the hearing of the ear, but now my eye sees you” (Job 452:5). In the end, is this not the quest of every human who believes in the existence of God—to know him?

In the mean time, Job asks all of the perennial questions concerning the meaning of life, expresses the typical emotions including doubts and fears that all humans have, and confronts then ponders the many conundrums that life presents.

In the Book of Job, three categories of people present their viewpoints. All are religious and believe in a God. The book presents no opinions from atheists or agnostics. The biblical view is that the views of agnostics and atheists are mere foolishness and empty vanity (or literally, wind or hot air) and, therefore, not worth recording. 

The first point of view are from Job’s three friends, which, to fair to them, are God fearing men, but whose knowledge about the ways of Elohim is incomplete and is a mixture of men’s opinions, philosophies and conjectures and is not based on a full understanding of him. These three men are feeding from the tree of the knowledge good and evil, and thus they have both correct and incorrect things to say. 

The next perspective comes from Job, a godly man, who basically has a right understanding of Elohim, but has a plethora of unanswerable questions about the ways of his Creator that, quite frankly, are beyond man’s comprehension. Job is a man who is seeking to know Elohim better and wants to go deeper in his faith walk, but is stumbling over many deep and nagging questions of life. He is also somewhat blinded by his own goodness or self-righteousness,which prevents him from going deeper in his spiritual walk with Elohim.

The final human perspective comes from Elihu, who is a righteous man and whose views are unimpeachable in that Elohim fails to impute any wrong doing to him. Elihu is feeding from the tree of life and his views in accordance therewith.

Finally, Elohim, the Book of Job concludes by revealing the ultimate source of Truth. This occurs when YHVH Elohim answers Job in the whirlwind of human emotional, mental and spiritual struggles and turmoil over the meaning of life. YHVH gives job a larger perspective on life and the creation, which helps Job to focus on a much larger picture that is way beyond Job and his personal circumstances. This view helps to lift Job out of his self-imposed woe-is-me, pity party attitude and up to something or Someone much larger than himself. When this occurs, Job is able to step into the river of life,which flows from heaven’s throne and move into a new and higher place of spiritual understanding resulting in a revival of his faith leading to praise and worship. This is when heaven’s blessings begin to flow in Job’s direction and restoration occurs.

The circumstances and lessons of Job’s life mirror what many people of faith go through, and thus we can derive much light in our own time of need from this often over-looked book of the Bible.

Topics Discussed in the Book of Job

Job’s Questions About the Meaning and Purpose of Life and the Ways of Elohim

  • Job 3:6—Discouragement and despair
  • Job 3:13—The rich and poor all end up alike—dead.
  • Job 3:20—Suffering and trials can bring spiritual enlightenment.
  • Job 6:4—More discouragement
  • Job 6:11—Hopelessness.
  • Job 6:15—The discouragement of false friends.
  • Job 7:1—More discouragement concerning the futility of life.
  • Job 7:11—Anger and complaining over his predicament.
  • Job 9:1—Job affirms the righteousness and transcendence of Elohim.
  • Job 9:4—The wisdom and strength of Elohim.
  • Job 9:8—The greatness of Elohim
  • Job 9:12—Man cannot question Elohim.
  • Job 9:14—Who can stand before Elohim the judge?
  • Job 9:16—Who can endure the judgments of Elohim?
  • Job 9:23–25—From Job’s (the human) perspective, this is how Elohim appears to be.
  • Job 9:33—Man needs a mediator between him and Elohim.
  • Job 10:1—Complaint and anger toward Elohim.
  • Job 10:4—The mortal and finite mind of man contending with the infinite and eternal mind of Elohim.
  • Job 10:13—Woe is me!
  • Job 10:15—I am damned if I do and damned if I do not.
  • Job 10:17—Elohim, why are you toying with me?
  • Job 10:18–22—Job has his own pity party.
  • Job 12:2—Job expresses frustration over foolish and mocking friends.
  • Job 12:2—In light of the supreme wisdom and sovereignty of Elohim, man is nothing before him.
  • Job 13:1—Job realizes that his friends are useless.
  • Job 13:21—Job contends with Elohim again.
  • Job 14:4—How can sinful man stand before Elohim?
  • Job 14:7–8—The hopelessness of mortal life gives way to hope of a better life after the resurrection.
  • Job 14:10—Man does not have an immortal soul.
  • Job 14:13–14—When man dies, he lays “asleep” in the grave until the resurrection.
  • Job 14:15—Job proclaims the hope of the resurrection.
  • Job 14:20—Job accuses Elohim of destroying man’s hope.
  • Job 16:7—Job expresses further complaints against his friends and more woe is me attitude.
  • Job 16:17—Job proclaims his righteousness (or his self-righteousness?).
  • Job 17:10—More hopelessness and despair. Job seems to vacillate between the ideas of annihilation and the resurrection of the body.
  • Job 19:1—Job continues to complain against his friends, his family and Elohim.
  • Job 19:25—Job holds to a glimmer of hope concerning a Redeemer.
  • Job 19:26—The hope of the resurrection of the dead.
  • Job 21:7—Why do the wicked seem to always prosper?
  • Job 21:14–15—Job expresses the perennial question of the godless: Is there really a God and if so, why should we serve him?
  • Job 21:16—The godless wicked forget that it is not in their power to get wealth and they do not control the ultimate outcome of their fate because they forget that there is a God.
  • Job 21:30—There is an ultimate outcome day of judgment for the wicked.
  • Job 23:3—Oh to be able to talk to Elohim and to ask him why men suffer.
  • Job 23:8—Where is Elohim in the midst of man’s trials and suffering?
  • Job 23:9—Despite the perennial tough questions on the meaning and purpose of life, faith in Elohim’s wisdom must prevail.
  • Job 23:12—Job proclaims his faithfulness to the word of Elohim (i.e. the Torah) at all times no mater the trials.
  • Job 23:13—The inscrutable ways of Elohim.
  • Job 24:22—Elohim’s justice eventually catches up with the wicked.
  • Job 26:3—Job proclaims Elohim’s greatness.
  • Job 26:14—Man is incapable of comprehending Elohim’s greatness.
  • Job 27:1—Every man is right in his own eyes.
  • Job 27:7—Job seeks judgment against his enemies.
  • Job 27:14—Judgment upon the wicked will accrue to the benefit of the righteous.
  • Job 28:1—Wisdom is like precious metal and is strong, but how can man find it?
  • Job 28:23—Elohim is the only source of wisdom.
  • Job 29:2—Job pines over “the good ol’ days.”
  • Job 30:1—Job laments over his fall from his past lofty status and decries those of low social status who now mock him.
  • Job 30:16—More woe is me attitude.
  • Job 30:20—Where is Elohim when I cry to him in my time of distress?
  • Job 30:23—More complaints against Elohim.
  • Job 30:24—Elohim’s judgments against Job seem unjust.
  • Job 31:1—Job struggles to understand what sin he has committed to bring on his present plight.

Wisdom from Elihu (from the Tree of Life)

  • Job 33:4—Elohim is the source of man’s life.
  • Job 33:15—Elohim speaks to man via dreams and visions.
  • Job 35:1—Elihum defends Elohim. Who is man to question him?
  • Job 35:2—Self-righteousness over all of one’s good deeds is pointless and simply an expression of man’s vanity in the eyes of Elohim.
  • Job 35:7—Man’s good deeds cannot earn Elohim’s favor.
  • Job 35:8—Our sins and good deeds affect other humans but not Elohim. He is above it all.
  • Job 36:5—Elohim is impartial.
  • Job 36:6—Elohim is just.
  • Job 36:7—Elohim is eternal.
  • Job 36:9—Elohim instructs man via trials.
  • Job 36:13—Hypocrites are clueless concerning the ways of Elohim.
  • Job 36:17—Job’s self-righteousness has blinded him from understanding the ways of Elohim.
  • Job 36:22—Elohim is transcendent or above it all.
  • Job 36:26—Elohim is beyond man’s comprehension.
  • Job 36:29—Elohim is good to all men.
  • Job 37:1—Elihu proclaims the greatness of Elohim.
  • Job 37:13—Elohim uses the earth’s physical elements to accomplish his purposes.
  • Job 37:23—Elohim is above man’s comprehension.

Conclusion: What Job Learned From His Experiences

What did Job discover from his multitudinous questions concerning Elohim? At the end of his ordeal, Job discovered several, basic critical truths about life and Elohim. First, Elohim is infinite, exists in mystery and his ways are uninvestigatable by the human mind; therefore, man will never fully understand his Creator, for it is not possible for the finite to grasp the infinite. Second man is innately prone to pride and self-righteousness. These are faults of which he needs to repent in order to come into a right relationship with his Maker and to receive heaven’s approval and the blessings that result therefrom. Third, man needs to stay humble and know his place in the face of transcendent almighty and all wise Elohim. 


What does, “Lead us not into temptation,” mean?

In the Lord’s Prayer, Yeshua instructs his disciples to pray, “Lead us not into temptation, but deliver us from the evil one.” What does this mean? Does this mean that our Father in heaven leads us into temptation?

The following are notes from Nathan’s commentary on this verse that will hopefully clear up this confusion.

Matthew 6:13, Lead [or bring] us not into temptation [Gr. peirasmos]. What is the meaning of this phrase found in “the Lord’s Prayer” ? Why did Yeshua instruct his disciples to ask his Father not to lead them into temptation, and how does one reconcile this verse with what James says in his epistle?

Let no one say when he is tempted, “I am tempted [Gr. peirazō from peirasmos] by Elohim”; for Elohim cannot be tempted [Gr. peirazō] by evil, nor does He Himself tempt [Gr. peirazō] anyone. But each one is tempted [Gr. peirazō] when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death. Do not be deceived, my beloved brethren. (Jas 1:13–16)

Temptation is the Greek word peirasmos meaning “putting to a proof, an experience, a discipline, a trial, a provocation, calamity or by implication, adversity, temptation.” Obviously this word as several meanings. Here are how some other English translations render this phrase:

And do not lead us into hard testing, but keep us safe from the Evil One. (CJB)

And do not bring us to the time of trial, but rescue us from the evil one. (NRS)

Bring us not into sore trial… (Adam Clarke in his commentary on this verse)

Peirasmos can also refer to a trial with a beneficial purpose or effect. Indeed, YHVH tests the faith of his people to make them spiritually strong and to prove if they will remain faithful and obey to him or not (see Deut 8:2–5). Moreover, trials come to the saints or are divinely permitted for their betterment (Luke 22:28; Acts 22:19). James goes so far as to say,

My brethren, count it all joy when you fall into various trials [peirasmos], 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. (Jas 1:2–4)

So in James 1:13–16, the Greek verb for to tempt (peirazō which is the verb form peirasmos) takes on a more precise meaning when read in the context of verse 12, 

Blessed is the man who endures temptation [peirasmos]; for when he is approved, he will receive the crown of life which the Lord has promised to those who love Him. (Jas 1:12) 

By placing verses 13–16 in context with verses 2–4 and 12, we see that the trials (peirasmos) that come from Elohim are for our spiritual growth and development or for our betterment, whereas temptations (also peirasmos) which come from somewhere else can lead or tempt us to sin, and thus are not from Elohim. 

Evidently, E.W. Bullinger in his Companion Bible has in view James’ discussion of good trials versus bad temptations, which is why states that the  word temptation in Matthew 6:13 is better translated as trial, which in this case is a more apt translation of the word peirasmos. The CJB, NRS and Adam Clarke in their translations above seem to agree.

Interestingly, we read in Matthew 4:1,

Then Yeshua was led up by the Spirit into the wilderness to be tempted [peirazō] by the devil.

In this case, the Spirit of Elohim led Yeshua into the wilderness to be tempted by Satan. Here the Father was using the adversary to be put Yeshua to the test for is betterment. 

Undoubtedly, all of these concepts may be difficult to collate much less to wrap one’s brain around in light of the nuanced meanings of peirazō and peirasmos and the varied scriptural contexts in which these words are used. Suffice it to say, YHVH does allow his children to go through trials, but how we react to them and the choices we make will determine the outcome for us whether good or bad. If we sin, it is not because YHVH tempted us to sin; rather, it is the devil who does that. However, YHVH tests, disciplines, refines and proves his children to purify, refine and to make them strong, even as wind, rain, snow, ice, drought and heat make strong trees.

So when Yeshua told us to pray, Do not lead or bring us into temptation or, more correctly, hard testing or time of trial, but deliver us from the evil one, we are basically asking the Father to go easy on us and to keep or deliver us from the snares of the enemy, who is intent on causing us to sin thus potentially shipwrecking us spiritually. 

This is also the understanding of Adam Clarke, the Wesleyan Methodist scholar who wrote and published a well known Bible commentary in the early 19th century, where he translates temptation as “sore trial” and states that some of early church fathers understood this verse to mean, “do not lead us into trials that we cannot bear.” Clarke goes on to say that peirasmos not only implies violent assaults from Satan, but also sorely afflictive circumstances, none of which we have, as yet, grace or fortitude to bear.


Psalm 77—Victory Over End Times Evil in the Inner Sanctum

Psalm 77:1–6, I cried out to Elohim. This is the expression of frustration, despair and anguish on the part of the troubled saint, who is crying out to heaven for help, comfort, understanding in the midst of his trying circumstances of life.

Psalm 77:4, You hold my eyelids open. From the perspective of the anguish-ridden saint, he feels that YHVH is partially to blame for the his condition.

Psalm 77:5, I consider the days of old. In the midst of anguish and a troubled soul, it is constructive to reflect over one’s past history. What lessons can be learned from history? It is impossible to learn lessons from the future, since it has not happened yet, so one can only go back in history to seek wisdom and understanding.

Psalm 77:6, Song in the night. Night is a biblical metaphor or Hebraism for evil, distress, obscurity, and uncertainty about the future. Even in such times, joy is to be found if one looks for it. 

Meditate within my heart. In the midst of this anguish, the saint goes inward or inside himself (into his personal spirit to hear the still small voice of YHVH from within in search of answers to his woes. Meditation in the eastern religious and new age sense involves, among other things, “becoming mindful” via deep breathing, relaxation or various bodily exercises and configurations, while focusing one’s mind intently on some object, a sound or mental image, or by blanking out the mind totally, so to speak, thus opening up one’s inner being, so that revelation can come from the outside through some supernatural source. This is a slick but perverse counterfeit of biblical meditation. Yes, biblical meditation involves quieting down one’s soul (the furtive anxiousness and easily distracted tendencies of one’s mind, will and emotions; see Ps 131:2), but this is so that one can hear from the Spirit of Elohim free of outside distractions. True biblical meditation involves, “breathing in” the Spirit of Elohim, who will then give one divine revelation (John 16:7–14). Whereas the Hindus and Buddhist relax themselves and focus on breathing to receive “divine revelation,” the saint relaxes himself (often deep breathing can help in this process), and then focuses on the Word of Elohim and “breathes in” or invites the Spirit of Elohim to give oneself true divine revelation.

My spirit. In difficult times, it is time to search deeply for answers and direction. One goes upward by going inward­—into the spirit and then up to the Spirit of Elohim to which one’s spirit is connected.

Psalm 77:7–10, Will YHVH cast off forever? The psalmist expresses more anguish and despair concerning his situation.

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, intervened in our lives amazing and supernatural ways.

Psalm 77:12, Meditate on all your works. The psalmist spends more time meditating on the goodness and greatness of Elohim. This is guaranteed to elevate one’s soul out of the psycho-emotional pit in which one finds oneself.

Psalm 77:13, Your way O Elohim is 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.

This can be referring to the sanctuary or holy place of the Tabernacle of Moses where Moses encountered the divine presence and received instructions from Elohim. However, since Scripture now views the saint as the temple of the Holy Spirit, and since the temple in Jerusalem is long gone, the term sanctuary can also refer to going into the inner sanctum of one’s personal spirit through biblical meditation, listening prayer and studying the written word from Elohim. When we commune with Elohim on this deep and intimate level, he reveals himself to us in powerful ways and confirms to us that he is an Elohim who performs wonders on behalf of his people, even in times of distress, anguish and despair.

Psalm 77:14–20, Your arm redeemed your people. YHVH redeems his people from the hands of their enemies as he did with the children of Israel at the Red Sea. When the floods of the evil one are about to overtake the saints, YHVH will deliver them miraculously one way or another. The people of YHVH must never lose sight of this. Even as YHVH delivered his people from Pharaoh’s armies and the water floods of the Red Sea before, so he will do so again in the end times (see Rev 12:13–17). Yeshua the Messiah is the arm of YHVH Elohim that has redeemed his people in the past, and continues to do so.


Spiritual Community—The Key to Enduring the End Times?

Psalm 27

Psalm 27:1–14, The Jews traditionally read this psalm during the month of Elul (the sixth month) just before the fall biblical feasts of the seventh month, since they are alluded to therein. These allusions include

  • Verse 5: Pavillion is the Hebrew word suk, the root word for sukkah (relating to Sukkot or the Feast of Tabernacles).
  • Verse 5: The Hebrew ohel means “tabernacle” (also relating to Sukkot or the Feast of Tabernacles).
  • Verse 6: Sacrifice [of joy] refers to joy are the thanksgiving, love and peace offerings made to YHVH during the biblical pilgrimage feasts to the tabernacle of Elohim (ohel, v. 5; this refers to all the fall feast of Atonement, Trumpets, Tabernacles and the Eighth Day).
  • Verse 6: Joy is the Hebrew word teruah, which directly refers to Yom Teruah or the Day of Trumpets and indirectly to the other fall feasts—a time period referred to in Jewish though as “the season of our joy.”

In the context of the fall biblical feasts, let us not forget that they are prophetic of the end time events that will occur immediately prior to and after the second coming of Yeshua. Therefore, this psalms, is a prophetic remez or hint at how the saints are to cope with the times of duress that will come upon them during the end times global beast system.

Psalm 27:1, My light…salvation…fear…strength of my life. What more does a person need? The saint has the light of Yeshua and the Word of Elohim (these are synonymous) to guide him in the gross or thick spiritual darkness of this satanic world. He also has the divine promise of salvation or deliverance from any and every enemy that would come against him to kill, steal and destroy including death, which is the ultimate enemy. Finally he has the divine strength or power of the Creator at work in his life through the indwelling presence of the Spirit of Elohim. Beyond this, there is nothing to fear in this life. In fact, many times I have quoted this verse and applied it to a particular part of my body that needed healing, and I have received divine healing. For example, while writing this, I humbly, yet boldly declared this promise over a pain in my back, and I was instantly healed. Now I now don’t have to go to the chiropractor. HalleluYah!

Psalm 27:2, Enemies…foes. Too often when reading scriptures that contains these words, we assign a person or name to them. But consider this: Our foe or enemy may be a situation or condition (e.g., a health condition, emotional distress, financial problems, difficult life circumstances [e.g., flood, fire, drought, weather conditions, physical privation, sickness and disease, tribulation or persecution]), or demonic spiritual entities that are behind a person or situation that is our enemy. Moreover, our enemy may, in fact, be our own sinful condition or wrong attitudes, and we are now reaping the deleterious consequences thereof. So before automatically blaming someone else for our problems and the consequences thereof in our lives, let’s rethink who or what our enemies may really be.

Psalm 27:4, Dwell in the house of YHVH. How does one dwell in the house of YHVH all the days of one’s life? Is this merely hyperbolic, fanciful thinking and rhetoric on the part of the psalmist, or is it actually possible to do? Obviously as physical humans, we are confined to life on this earth while living in the earth suit of our physical bodies. At the same time, Scripture declares that we are seated with Yeshua in heavenly places (Eph 2:6), and that our affections must be set on heavenly things (Col 3:2); therefore, we exist in two realities or dimensions at the same time: an earthly physical dimension and a heavenly or spiritual dimension. How? Simply this: We are a tripartite being of spirit, soul and body (1 Thess 5:23). Although the body part of us is confined to this earth, our soul (mind, will and emotions) and spirit can operate from and in the spiritual dimension of heaven through our relationship with Elohim through Yeshua and through the power of his word and Spirit. We can allow the Spirit to operate through us and direct and guide everything that we do, say and think. In so doing, we are dwelling in the house or family (Heb. bayith) of YHVH, while, in a sense, temporarily living abroad (in the foreign country of this physical existence) on this earth and away from the real home of our Father’s heavenly house, which in due time, at the end of this age, is coming to this earth. Amein and halleluYah!

House [Heb. bayith]. The Hebrew word bayith not only means a physical “house” but also “family or household.” When we understand that bayith signifies more than a simple physical structure, the implications are enormous. The psalmist is telling us that the beauty or delightfulness of YHVH is to be found within the household or family of Elohim or the household faith, that is, in spiritual community or the family of Elohim comprising of his saints who love him and adhere to his ways and way of life.

To behold. Literally to see as a prophetic seer in an ecstatic state, to perceive by experience or with intelligence. (Also see Ps 63:12.) There is more than one way to come into contact with the beauty, favor, delightfulness or pleasantries of YHVH. 

To inquire in his temple. The psalmist talks about going into the tabernacle to encounter YHVH. Since there is no longer a physical tabernacle in which the saints can go to seek YHVH, where do they now go? 

The saint is the tabernacle or temple of the Spirit of Elohim (1 Cor 3:16; 2 Cor 6:16), and the Spirit dwells in one’s personal spirit. This means that one must go inside himself to seek and behold beauty of YHVH. Perhaps this is “the secret [or the covered, private, hidden or protected] place” to which the writer makes reference in v. 5.

Psalm 27:5, In the time of trouble. The house of YHVH (as discussed in my commentary on the previous verse) is the place where YHVH will hide his saints in the time of trouble. If one fails to make the house of YHVH a place of refuge during trouble-free times, how can one expect to know anything about this secret place of YHVH much less go there or rely on it during troublesome times?

Finding refuge in the context of spiritual community may be a main way by which YHVH will protect and provide for his people during the perilous and turbulent end times.

Set me high upon a rock. In the secret place of YHVH (which in other places I refer to as my “God-bubble” or “the spiritual force field” that surrounds me, or which the psalmist elsewhere refers to as taking refuge under the wings of the Almighty), we will find a mighty and solid rock on which to stand during times of trouble. That Rock is Yeshua our Savior, the Written and Living Word of Elohim.

Psalm 27:6, The sacrifices of joy…praises. See notes at Ps 116:17.

Psalm 27:4, 8, Inquire…seek. Literally this means “to look for, consider or reflect.” Such an effort takes time and energy, and to accomplish, one must quiet down the rambunctiousness of the soul (one’s mind, will and emotions), so that one’s inner man or personal spirit can rise up and speak as it is informed and directed by the Spirit of Elohim.


Standing Like a Rock in the End Times!

19 Tips to Surviving Evil’s Onslaught Against Us 

In these increasingly dark and evil days in which we are now living where evil is made to appear to be good, down is up and black is white, and where YHVH’s people are being increasingly marginalized, persecuted and even killed, what should we be doing in the face of evil’s onslaught against us? The following list provides the answers from the Scriptures.

  • Watch and pray (Matt 26:41; Mark 13:33; 14:38; Luke 21:36).
  • Pray that you might be counted worthy to escape YHVH’s judgments that will be coming on the earth because of wickedness (Luke 21:36).
  • Endure to the end (Matt 24:13; Mark 13:13).
  • Keep your eyes on Yeshua the Lamb and follow him wherever he goes (Rev 14:4).
  • Occupy until Yeshua comes (Luke 19:13). Be busy doing what Yeshua has called you to do.
  • Engage in intercessory prayer, though at this time, it may not do much good, since biblical prophecy has to be fulfilled as end time events occur. This means that things will be getting worse and worse until Yeshua returns and destroys Babylon the Great New World Order.
  • Be an overcomer in every way possible. Be not overcome of evil, but overcome evil with good (Rom 12:21). Those who overcome spiritual evil will experience great rewards (Rev 2:7, 11, 17, 26; 3:5, 12, 21)
  • Be prepared to engage in civil disobedience as a last resort, if necessary. If civil laws violate YHVH’s laws, the Bible tells us to obey YHVH’s laws over men’s laws (Acts 4:19; 5:29; Ps 94:16).
  • Be prepared to help persecuted brothers and sisters in any way possible. You might be next the next one to be persecuted!
  • Continue to be salt and light to those around you in every way possible (Matt 5:13–16).
  • Don’t expect things on earth to get better. Yeshua never said it would get better, but only darker before his return. He’s coming at the midnight hour when evil will be the most pervasive and rampant on the earth.
  • Expect intense persecution of Bible believers (2 Tim 3:12; Matt 5:10–12; 10:22–25; 23:34; Mark 10:30; John 15:19–21; 16:2, 33; 17:14; 1 Thess 3:3–4; 1 Pet 4:12–16; Rev 7:14). Yeshua and the book of Revelation prophesy this will occur in the end times.
  • Be wise as serpents (Matt 10:16). Find ingenious ways to circumvent Caesar’s evil and unbiblical mandates without getting caught, while at the same time being obedient to YHVH’s higher laws.
  • Love not your lives unto death (Rev 12:11). Be willing to lose some or all of yourself for Yeshua including your material possessions. Greater rewards await you for your faithful obedience to Yeshua (Matt 10:39; 16:25).
  • Be inspired by the great faith of the biblical and Christian heros who have gone before us (Heb 11).
  • Come out of  the end times Babylon the Great world system more completely (Rev 18:4) starting with the spiritual aspects of this evil and ungodly worldwide system.  Eventually, this may mean leaving the cities and going into communal situations into the wilderness with others like-minded believers. Some of the Roman Catholic monasteries were started by those fleeing the corruption of Rome.
  • The more evil intensifies against you, love the light of YHVH’s truth, love Yeshua more and run to and hold on to him—the Rock of your salvation—more tightly.
  • Love your enemies, do good to those who despitefully use you and pray for them (Matt 5:44).
  • And finally…

Watch, stand fast in the faith, be brave, be strong. Let all that you do be done with love (1 Cor 16:13).  Let the following scriptures admonish you:

Put on the whole armor of Elohim, that you may be able to stand against the wiles of the devil.  For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armor of Elohim, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of Elohim; praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints… (Eph 6:11–18)

For though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in Elohim for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of Elohim, bringing every thought into captivity to the obedience of Messiah, and being ready to punish all disobedience when your obedience is fulfilled. (2 Cor 10:3–6)