Digging for Treasure in Psalm 46

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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? 

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Natan’s Commentary on Judges 17 to 20

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Judges 17

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.

 

Lessons From the Life and Death of Samson

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Judges 14

Judges 14:8–9, Honey out of the carcass. Although Samson’s parents followed the Messenger of YHVH’s instructions and dedicated him as a Nazarite (Judg 13:5), Samson was not a totally committed to his divine calling as a Nazarite; he played around the edges of obedience with regard to the Torah’s strictures with regard to the requirements to be a Nazarite (Num 6:1–22). 

An example of Samson’s careless approach to being a Nazarite includes his touching a dead lion carcass, and spending time in the Valley of Sorek (or grapevine), where he fell under the sway of Delilah (Judg 16:4ff). A Nazarite was to get nowhere near either a dead carcass or grape products (Num 6:3, 6). This teaches us two things. Samson’s parents chose his religion for him and dedicated him to YHVH’s service, and he begrudgingly went along with it, but he did not fully own his parents’ vision for his life; it was not his choice. The lesson here is that parents can raise their children correctly, but it is up to each child to embrace and then walk in the path they have set before them. Whether they do or do not, it is up to them to do so, and they will be blessed or cursed accordingly.

The second lesson is that because Samson had not fully embraced his divine calling as a lifelong Nazarite, he played around the edges of sin. Eventually, the sin sucked him into its maw, and we fell spiritually and suffered the resultant consequences of his bad choices. When we know to do right by giving sin and temptation a wide berth, we will be less likely to be drawn away and to fall to it. Samson failed to do this and the consequences for his life were disastrous. James the apostle has something to say about this.

Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. Let no one say when he is tempted, “I am tempted by Elohim”; for Elohim cannot be tempted by evil, nor does He Himself tempt anyone. But each one is tempted 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. (Jas 1:12–15)

Sadly, in many respects, Samson was a lover of this world more than a lover of Elohim. Because of his lust for women and giving in to the carnal desires of the flesh, his weakness resulted in his ignominious fall. Again James warns us,

Adulterers and adulteresses! Do you not know that friendship with the world is enmity with Elohim? Whoever therefore wants to be a friend of the world makes himself an enemy of Elohim. Or do you think that the Scripture says in vain, “The Spirit who dwells in us yearns jealously”? But He gives more grace. Therefore He says: “ELOHIM RESISTS THE PROUD, BUT GIVES GRACE TO THE HUMBLE.” Therefore submit to Elohim. Resist the devil and he will flee from you. Draw near to Elohim and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. (Jas 4:4–8)

Despite Samson’s carnal weaknesses and spiritual failures, he was still given a place of recognition in the Scriptures’ “Hall of Faith” in Hebrews chapter eleven (Heb 11:32). This speaks volumes about YHVH’s mercy and grace for those who act valiantly in service to his kingdom despite their weaknesses. James, again, speaks to us in this regard,

[Elohim’s] mercy triumphs over judgment. (Jas 3:13 cp. Pss 85:10; 89:14)

Judges 15

Judges 15:15, Jawbone of a donkey. Samson exercised resourcefulness and ingenuity and used what was at hand to fulfill is divine mission and purpose. In this case, he used the jawbone of a donkey to slay 1,000 Philistines, who were the enemies of Israel and the illegal inhabitants of the land that Elohim had given to the Israelites. We learn from this that if we want to be a profitable servant of Elohim, we can use anything at our disposal to help advance his kingdom. How many times have you heard someone say, I were rich, or if I won the lottery, then I would do such and such for the Lord? Frankly, this is often a cop out to excuse one’s failure in fulfilling one’s Christian duties and responsibilities to help advance the kingdom of Elohim. Such a person is actually burying their talents in the sand and is an unprofitable servant. No! Rather, what can YOU do NOW with the time, resources and abilities that you already available to you to “slay” the enemies of YHVH and to advance his kingdom?

Judges 16

Judges 16:20, YHVH had departed from him. This was a sad day in Samson’s life. How the mighty have fallen! Samson’s departure from YHVH was a slow and gradual process until found himself in a place of total compromise resulting in darkness and sin. YHVH had no choice but to abandon Samson, for he had totally given himself over to the world, flesh and devil. What’s sadder is that Samson was so compromised that he did not even know that YHVH had departed from him. He as that out of tune spiritually with YHVH that he had totally lost touch. This did not happen overnight. You see, people don’t just decide one day to abandon Elohim all at once. They little-by-little fall into sin and one thing leads to another until they are in total darkness. This is where Samson found himself very quickly, literally.

Judges 16:21, Out his eyes. Having fallen away from YHVH because he had given himself over to the love of the world, the flesh and the devil, Samson was now in a place of both physical and spiritual darkness. Long before losing his physical eyesight, he had already lost his spiritual eyesight. His physical condition of blindness was a result of his spiritual blindness. One’s physical state often mirrors one’s spiritual state. Not only that, Samson was now a prisoner and a slave to the false gods of this world to which he had prostrated himself. Anything that we give our lives over to other than Yeshua the Messiah will rise up and capture and then enslave us, and this will lead to our death, as Samson sadly was about to find out.

Judges 16:30, Let me die. Self-Murder (Suicide) or Self-Sacrifice Out of Love? Was Samson’s death a suicide, which is self-murder—something the Torah implicitly forbids? Let’s answer this question with a question. Was Yeshua going to certain death on a cross a form of suicide as well, or was it self-sacrifice to serve a greater spiritual purpose, that is, laying one’s life down for his friends (there is no greater love, John 15:13; cp. Rom 5:7)? In battle, if a soldier throws himself upon a grenade to save is comrades, is that suicide or self-sacrifice for a higher purpose? If someone goes into a burning house to save someone and loses his his own life in the process, is this suicide or laying one’s life down for a higher purpose? I suggest that we think of Samson’s “suicide” in the same way.

 

Natan’s Commentary on Psalms 38 to 45

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Psalm 38

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. 

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Psalm 37—A Good Place to Spend Your Life

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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.

 

Blog Scripture Readings for 11-7 Through 11-13-21

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Parashat Vayetzei — Genesis 28:10 – 32:3 (2)*
Haftarah — Hosea 12:13 (12) – 14:10 (9)*
Prophets — Judges 18:1 – 21:25; 1 Samuel 1:1 – 3:21
Writings — Psalms 41:1 – 47:9
Testimony — Matthew 25:31 – 27:31

Most of this week’s blog discussion points will be on these passages. If you have general comments or questions on the weekly Scripture readings not addressed in a blog post, here’s a place for you to post those. Just use the “leave a reply” link or the “share your thoughts” box below.

The full “Read Through The Scriptures In A Year” schedule, broken down by each day, can be found on the right sidebar under “Helpful Links.” There are 4 sections of scripture to read each day: one each from the Torah, the Prophets, the Writings, and from the Testimony of Yeshua. Each week, the Torah and haftarah readings will follow the traditional one-year reading cycle.

* Verse numbers in parenthesis refer to the verse number in Christian English Bibles when they differ from Hebrew Bibles or the Tanakh.

Weekly Blog Scripture Readings for 11/7 through 11/13/2021.

 

Americans: Know Your Rights Concerning “Mandatory” [0v!D Injections

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Many Americans are currently facing firings from their jobs because they are refusing to take the C0v!d-i9 shot. What are the issue here, and what are YOUR legal rights in this regard?

Refusal to take injections because of one’s sincerely held religious beliefs (this is a key phrase to remember) has been viewed by US law as a fundamental, God-given right since time in memorial. After all, who has the right to tell you what you can or cannot put into your body? Your body belongs to you, not to someone else or to some government entity. The basic issue is this: If someone can force you to put something into your body against your consent, then you no longer have God-given right of ownership over your own body. That is, you no longer own yourself, someone else does. When this occurs, you are now, by definition, a slave, who is under the control of a tyrant.

What are sincerely held religious beliefs? It is whatever YOU determine them to be at any moment in time. No other human except you has the right to question or to determine what your sincerely held religious beliefs are. YOUR religious beliefs are personal and are no one else’s business. This is because the US Constitution and other US laws guarantee the right to practice one’s religion freely as a God-given right, which cannot be infringed upon by government or anyone else (unless doing so violates certain other fundamental or basic human rights [such as taking the life of someone, or stealing from someone]).

Furthermore, no one has the right to ask you why you believe what you do, how long you have believed it, or to seek information regarding the tenets of your religious faith. Moreover, you do not need the stamp of approval from any religious “official” or organization confirming your sincerely held religious beliefs. Your faith is yours and yours alone. It is personal and belongs to you and is nobody else’s business. Do not tell those seeking this information anything about what your believe. Make no mistake, any information you give them in this regard can and will be used against you in order to bully you into going against your sincerely held religious beliefs.

Here are some informational resources to help you maintain your personal, Elohim (God)-given rights if you choose not to take any shot or injection:

  • Know your HIPAA (i.e., Health Insurance Portability and Accountability Act of 1996) rights. The HIPAA Act “The Health Insurance Portability and Accountability Act of 1996 (HIPAA) is a federal law that required the creation of national standards to protect sensitive patient health information from being disclosed without the patient’s consent or knowledge. The US Department of Health and Human Services (HHS) issued the HIPAA Privacy Rule to implement the requirements of HIPAA. The HIPAA Security Rule protects a subset of information covered by the Privacy Rule,” (from https://www.cdc.gov/phlp/publications/topic/hipaa.html). For more information on the HIPAA Act rules and regulations including “Covered Entities,” and “Permitted Uses and Disclosures” go to https://www.cdc.gov/phlp/publications/topic/hipaa.html.
  • If your employer is demanding that you get a C0v!d-i9 shot, then your next step will be to file a complaint with the Federal Equal Employment Opportunity Commission. According to https://en.wikipedia.org/wiki/Equal_Employment_Opportunity_Commission,

The U.S. Equal Employment Opportunity Commission (EEOC) is a federal agency that was established via the Civil Rights Act of 1964 to administer and enforce civil rights laws against workplace discrimination.[3]: 12, 21  The EEOC investigates discrimination complaints based on an individual’s race, color, national origin, religion, sex, age, disability, sexual orientation, gender identity, genetic information, and retaliation for reporting, participating in, and/or opposing a discriminatory practice.[4]

The Commission also mediates and settles thousands of discrimination complaints each year prior to their investigation. The EEOC is also empowered to file civil discrimination suits against employers on behalf of alleged victims and to adjudicate claims of discrimination brought against federal agencies.

When confronted with an EEOC complaint and the threat of a lawsuit over YOUR religious rights, no right-minded employer is going to want take this on. Be aware of one thing, however. An employer can fire you for many other reasons that are not religious in nature. He may not like the way you comb your hair or the color of your pants. That is to say, an employer can fire you ostensibly for one reason, while, in reality, he is secretly firing you for another reason. That is why, as a child of Elohim, it behooves you to be the best employee possible, so that your employer will NOT want to fire you, for your loss to him will not be worth his enforcing the shot mandate on you. If your employer is recalcitrant with regard to the shot mandate for their employees, then civil litigation may to an option. At the same time, consider the idea that YHVH Elohim, the one who directs the footsteps of the righteous when they trust in him (see Ps. 37; 1, 3–7, 23–24), may be closing a door behind you, so that he can open the door to a better situation in front of you. Remember, the just shall walk by faith.

To learn more about your religious rights as protected by the EEOC and other government laws and how to claim and ensure these rights are not violated, go to https://www.eeoc.gov. To file a complaint, go to https://www.eeoc.gov/how-file-charge-employment-discrimination.

For more information on the harmful effects of the C0v!d-19 injection from medical experts, go to https://www.drleemerritt.com or https://www.drtenpenny.com/thetenpennyfilestv or https://www.drtenpenny.com/tenpenny-3friday-favorites.