Natan’s Commentary on Psalms 59 to 63

Psalm 59

Psalm 59:9, I will wait for you. When a righteous person suffers for righteousness sake (and not because of any sin he has committed, vv. 3–4), the saint, because of his strong scruples and sense of right and wrong, desires immediate justice upon his enemies. Yet because his life is in YHVH’s hands, he looks to the courts of heaven to render justice when the all wise and all knowing Almighty, who sees the end from the beginning and lives outside of time, determines is the best time to do so. For this reason, the saint must learn to wait on YHVH to avenge him for the wrongs committed against him. 

Waiting to see one’s desire upon one’s enemies (v. 10) is an aspect, though a difficult one, of the faith walk. Through it all, the saint never takes his eyes off of his merciful Elohim, who is his defense. He never loses his spiritual, heavenward focus and never ceases to sing praises his Creator every day (vv. 16–17). 

The act of praising Elohim and expressing faith in the knowledge that heaven will ultimately render justice, even while one is in the midst of persecution at the hands of the wicked is a major differentiating factor between the saint and the heathen. 

All humans suffer, but not all have the faith and hope that heaven will reward them in due time by seeing justice served on one’s enemies. 

Never forget that the concept of “enemies” may encompass more than just other humans; it may include such things as suffering because of material and financial privation, trying circumstances, ill health and ultimately death, generational curses or simply the stress and duress of living in a fallen world that is under the control of the devil and his sinful minions. 

Regardless of who our “enemies” may be, the saint is promised deliverance from them all in due time. This is because YHVH promises to “keep him in perfect peace, whose mind is stayed on [him], Because he trusts in YHVH]” (Isa 26:3).

Psalm 60

Psalm 60:12, Through Elohim. Sometimes YHVH avenges our enemies through us. If this is the case, we must make certain that we are fighting his wars, his way and on his terms, and not our way often out of our own impetuosity and wounded egos using our own methods and strength to accomplish our desires upon our enemies (see Zech 4:6; Ps 127:1).

Psalm 61

Psalm 61:2, Rock that is higher. When our heart affections and spiritual focus is on something that is higher, loftier and more solid and substantial than ourselves, then our focus will naturally be higher than ourselves and we will be elevated in all areas of our lives as a result. 

Conversely, when our focus is on something that is at the same level or lower than ourselves, then we will sink to that level. 

This is a fundamental difference between following or worshipping Baal (the world, flesh and the devil) versus following or worshipping Elohim: the former is the downward path that leads to spiritual death and separation from Elohim, while the latter is the upward path that leads to Elohim and eternal life in his presence. 

The choice is ours as to which path we will take. Every day we are faced with many small and sometimes large decisions as to which direction we will go. Choose wisely and do the right thing by choosing the path that will bring blessing and life!

Psalm 61:4, Tabernacle…shelter of your wings. Over the mercy seat on the ark of the covenant were the over-shadowing wings of the two cherubim, which was the representative of Elohim’s throne and glorious Presence on earth (see Isa 37:16; Ezek 10:1–22; 11:22–23). It was in this place of intimate worship before the “Rock that his higher than me” (verse 2) that David sought shelter or refuge and deliverance from his enemies (verse 3). 

Biblical phrases such as, “under the shadow of your wings” is a Hebraism meaning “before YHVH in the place and state of worship” (also see Pss 17:8; 36:7; 57:1; 63:7; 91:1, 4). 

It was also in this place—between the cherubim—that Moses heard the voice of Elohim (Num 7:89), and that David would see the power or might strength and glory or manifest presence of Elohim in a prophetic, ecstatic or spiritual vision (Ps 63:2).

As saints of YHVH Elohim, we can come into his presence, that is, into this actual throne room (as represented by the holy of holies in the Tabernacle of Moses through our spiritual relationship with Yeshua our Messiah, Master and Savior.

Therefore, brethren, having boldness to enter the Holiest by the blood of Yeshua, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of Elohim, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. (Heb 10:29–22)

Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need. (Heb 4:16)

Psalm 62

Psalm 62:1, Salvation [Yeshua]. To the delight of disciples of Yeshua the Messiah, his appears several times in this chapter some 1,000 years before his birth. What does this psalm teach us about his cameo appearance in these prophetic references?

Verse 1—We learn that Yeshua (the Hebrew word meaning “salvation” comes from Elohim). The source of salvation is not from this earth or men—only from heaven. Yeshua is coming, and in the mean time, his people must wait silently or in quiet trust for him.

Verse 2—Elohim is a rock (or boulder) and our salvation. Here we learn that Yeshua is Elohim and that he is not only our spiritual rock, but is like giant rock or actually a boulder to his people. He is their only rock and salvation; there is none other.

Verse 6—As we wait patiently or silently for Elohim alone (and not on anything or anyone else), who is our salvation, our expectance or hope is only on him (v. 5). Only he is our rock (not anything else including money, other people, power, position, influence, material goods, good health, physical strength, education, our mental abilities, philosophies of men or occult powers), for only he is our rock or boulder or the source of our solidity, our salvation (or Yeshua) and our defence from everything or everyone that comes against us.

Psalm 62:2, 6, Salvation. Heb. Yeshua.


Are the Imprecatory Psalms at Odds With Yeshua’s Command to Love One’s Enemies?

Psalm 58

Psalm 58:1–11, Overview of an imprecatory psalm

Psalm 58 like many of the other imprecatory (from imprecation meaning “a spoken curse”) psalms expresses the extreme and overwhelming frustration, nay, the animus or antipathy that the righteous child of Elohim often viscerally feels toward the wicked evildoers that surround him, and the strong and yearning desire that one has for heaven to render judgment against those who hate all that is good. Is it a bad thing for righteous people to hate wickedness? 

Is it sinful for YHVH’s saints to desire justice from the heavenly courts for the wrongs committed against them by their wicked, evil-doing and God-hating enemies? More importantly, are the imprecatory psalms opposed to Yeshua’s teaching to love one’s enemy? While this may appear to be the case, and many Christian Bible teaches aver this to be so, we will answer these questions, and upon closer examination, see that these imprecatory psalms express some deeper spiritual truths that are consistent with the totality of Scripture and are actually in line with the teachings of Yeshua. In analyzing this subject, we will use Psalm 58 as our launch pad into examining a larger subject suggested by the imprecatory verbiage found in biblical psalmic literature.

At the outset of this discussion, let’s establish one important fact. The author of the fifty-eighth psalm knows a basic Bible truth that is found in both the Old and New Testaments. It is that judgment against one’s enemies is ultimately in the hands of Elohim (Deut 32:35, 43; Ps 94:1–2; Rom 12:19; Heb 10:30); it is the Almighty who will arise and tread down and scatter one’s enemies (Ps 60:12; 68:1). In the mean time, however, while waiting for Elohim to act, the earth reels and struggles under the heavy and constant attacks of the wicked, and the psalmist cries out to Elohim to render judgment against the ungodly (Ps 58:6), which Elohim will eventually do. At that time, the righteous will rejoice (Ps 58:10). The time when heaven will balance the scales of justice cannot come soon enough for the oft persecuted and downtrodden saints, for it will be then when YHVH will reward the righteous and judge the wicked when he comes from on high (Ps 58:11). 

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Natan’s Commentary on Psalms 51 to 54

Psalm 51

Psalm 51:5, In sin. Either David is confessing that he was born as illegitimately, or he saying that he was born a sinner, with a sin nature and totally cut off from Elohim, or he is saying both things.

Psalm 51:7, Hyssop. According to Dr. Debra Raybern, natureopathic doctor (, hyssop oil is distilled from the stems and leaves of the plant. Hyssop was offered to Yeshua while on the cross (John 19:29), presumably, to help him breath due to its respiratory benefits. It also can relieve anxiety, alleviate respiratory infections, cuts and wounds, sore throats, and metabolize fat. The hyssop plant was used during the exodus from Egypt to dab the Hebrews’ doorposts with lamb’s blood (Exod 12:22), thus protecting them from the plague of death. Hyssop (along with cedar) was used in purification rituals (Lev 14:4ff; Num 19:6,18), since the chemical constituent, carvacrol, has antibacterial properties. 

Psalm 51:17, Sacrifices…broken spirit…contrite heart. (See notes at Ps 116:17.) Broken is the Hebrew word shobar meaning “to burst, break (down, off, in pieces, up), bring to birth, breach” and refers to a one’s personal spirit that YHVH has broken into or breached. This is necessary if there is to be a breakthrough in one’s spiritual life. 

The fallow ground of one’s heart must be broken up or tilled for righteousness to occur as one seeks YHVH (Hos 10:12). 

The hard and carnal heart of each person must be circumcised (Deut 10:16; 30:6; Jer 4:4; Col 2:11). This occurs through repentance from sin as this psalm explains. 

It is then that not only one receives salvation, but joy comes with that salvation (v. 12) along with gladness (v. 8). Why? Because YHVH has lovingly purged and cleansed us of our sins and blotted our past sins out (vv. 1, 2, 9) and the guilt therefrom (v. 14) and has us whiter than snow (v. 7). 

When does this happen? Only when we acknowledge our sins (v. 3), and not until then. This freedom from sin and spiritual heart, mind, and emotional cleansing only occurs when we humble ourselves, allow the light of YHVH’s truth (v. 6) to shine into deep and dark areas of our lives, and to expose the sin that lies therein (v. 3b). 

This process all starts when we allow YHVH to break open the fallow ground of our hard, stoney and sinful hearts (v. 17). When this happens, the good seed of his Word can fall onto the fertile soil of our lives like rain on parched ground resulting in a rich harvest (Matt 13:23) of spiritual fruit (Gal 5:22–25). So repent of sin!

Psalm 52

Psalm 52:0, A Contemplation of David. The subheading to this chapter reads, “To the Chief Musician. A Contemplation of David When Doeg the Edomite Went and Told Saul, and Said to Him, ‘David Has Gone to the House of Ahimelech.’”There is a lesson to be learned from this tidbit of trivia from Scripture. What was David doing while he was fleeing for his life—or perhaps a short time afterwards once the dust of this traumatic event had settled, and he was able to collect his thoughts and jot them down? He was writing a psalm to Elohim. He reviewed the event of the past several days through the lens of his faith in Elohim and the ultimate justice that would be served on his enemies as well as the blessings that would accrue to David because of his obedient faithfulness. Instead of fretfully wringing his hands while wallowing in a toxic mixture of bitterness, fear, anger and self-pity, he chose to travel the higher road of laying all of his troubles at the feet of YHVH, who he knew would ultimately make all things right for him. Indeed, this occurred, and eventually Saul was killed and David become king over Israel.

Psalm 53

Psalm 53:1, The fool has said…no Elohim. Any belief system, philosophy or ideology of man that denies the existence of a Creator is foolishness, for it’s foundation is faulty making everything upon illogical and foolish no matter credential, erudition, social acceptance or intelligence of its proponents. It is fundamentally flawed and must be rejected as foolishness originating from fools. The reason that Elohim-haters and deniers hate YHVH Elohim and the Bible so much is because it pulls no punches and calls them what they are—fools!

Psalm 53:6, Salvation. Heb. Yeshua.

Brings back the captivity. An important truth: Release from spiritual captivity precedes release from physical captivity. One must become released from spiritual, mental and psychological bondage before one can be set free from physical bondage. At his first coming, Yeshua started the process of releasing his people from spiritual bondage for those who would put their faith and trust in him and allow his Spirit to work in their lives. At his second coming, he will complete the process with the destruction of Babylon the Great finalized by the release of his people from economic and political bondage. This whole process of bringing his people back from captivity coincides with the steps in the salvation process. First a person is spiritually begotten, regenerated or set free from bondage to the world, the flesh and the devil in his personal spirit. After that, he is set free in his soul (his mind, will and emotions), and then he is set from bondage to the limitations, weakness and corruption of his physical body when he receives his glorified body at the second coming of Yeshua.

Psalm 54

Psalm 54:7, He has delivered me. Our focus of interest in this verse is the phrase, “He has delivered me out of all trouble…,” with special focus on the word all. This begs a valid question that all of YHVH’s saints undoubtedly will ponder from time to time. If YHVH promises to deliver us from all of our troubles, then why are we still experiencing troubles in our lives? There could be several reasons for this. 

First our troubles could be a result of our own sin. When we break the laws of Elohim, we will suffer the consequences of our wrong actions. We reap what we sow. Those consequences may affect us immediately, in the short term or in the long term. 

Second, our troubles may be a result, no necessarily of sin, but simply because of wrong choices that we make in our lives. For example, if you purchase an automobile that has mechanical problems, then there is a good chance that it is going to break down and leave you stranded somewhere. While the purchase of a faulty vehicle is not a sin, it may cause you a lot of trouble.

Third, our troubles may simply be a result of living in fallen, sin-ridden world. As the saying goes, when you walk through a pig pen, you are likely to get some pig manure on your boots. It is difficult to walk in this world without being adversely affected by its filth.

Fourth, the Bible promises over and over again that the saints will suffer persecution in this world at the hands of wicked people. Moreover, the Scriptures are full of examples of this occurring. If we are living righteously, why do we think that we will be the exception to the rule?

Fifth, we may be experiencing troubles simply because stuff happens. We live in a world where mechanical things break down, our human bodies grow old and eventually die, things wear out, people have problems getting along with each other and so on. Cars break down, toilets overflow, people get sick, crops die because of pest infestations, people stub their toes and bump their heads and the list goes on and on. There is no end to the list of potential troubles that one can experience in life just because it is not a perfect world and we are not perfect people.

In conclusion, if Elohim promises to deliver his people from all of their troubles, then is he lying when we experience troubles in our lives? Most definitely not. As already noted, he is not responsible for all of the troubles that we may be experiencing in our lives. Our troubles may be a result of our repeated sin or the wrong choices that we make. But for the sake of discussion, let us assume that one is living a perfectly righteous life and is at peace with everyone around them, even then your physical body will still wear out and you will die. Death is the ultimate trouble that all humans will experience.

So what does Psalm 54:7 really mean when it says that YHVH “has delivered me out of all trouble”? It is true that YHVH has delivered and will deliver his righteous saints from many of the troubles they experience in life, but ultimately, as previously mentioned, everyone will still die. To be sure, death is the mother of all troubles! What this verse seems to suggest is that YHVH, who lives outside of time and space and who lives in eternity where past, present and future are non-existent realities, views his saints as having been delivered from all of their troubles eventually (from the human perspective of time). To YHVH, his saints have already been delivered from their troubles through Yeshua the Messiah, who is man’s ultimate Savior from all of his trouble. It is now up to each saint to embrace, by faith, the hope of this spiritual reality that exists outside of time and space, and that will ultimately be theirs when they pass through the veil of death and are transformed from a physical being into a spirit being, who now inhabits the spiritual dimension where the ultimate reality of a trouble-free existence perpetually exists. 


Digging for Treasure in Psalm 46

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 Psalms 38 to 45

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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Natan’s Commentary on Psalms 35 and 36

Psalm 35

Psalm 35:1–28, An imprecatory psalm. Although this psalm contains several imprecatory passages where David curses his enemies (see vv. 1–5, 8, 26), he does so while pleading for justice by appealing to Elohim—his righteous Heavenly Judge. Vengeance belongs only to Elohim, not to man, for man’s vengeance is too often tainted by one’s own carnality, whereas YHVH’s justice is perfect and just. In the mean time, David humbles himself before Elohim (vv. 13–14), and, at the same time, gives himself over to worshipping his Creator (vv. 18, 27–28). This is a far cry from taking matters into one’s own hands and “going after” one’s enemies oneself. Simultaneously, David expresses hope in the fact that YHVH is his salvation (Heb. yeshua) (v. 3). This is a prophetic picture of Yeshua, the coming Messiah, who will ultimately deliver his people from all of their enemies including sin, death and the grave.

Psalm 35:3, 5–6, Salvation [Heb. Yeshua]…the Angel [Heb. Messenger] of YHVH. This notable passage connects the idea of the Angel [or Messenger] of YHVH, who makes appearances from time to time in the annals of the Tanakh, with Yeshua the Messiah who is “our salvation. From this passage, what could be clearer than the fact that the Messenger of YHVH was the pre-incarnate Yeshua? In verse 9, David again refers to Yeshua, YHVH’s Savior of mankind.

Psalm 35:9, His salvation [Heb. Yeshua]. This is another prophetic passage pointing to Yeshua as YHVH’s salvation for mankind. (See notes on Ps. 35:3, 5–6.)

Psalm 35:13, Humbled…fasting. The Hebrew word for humbled means “to afflict the soul.” This verse connects the concept of humbling, afflicting or suppressing the soul (i.e. one’s carnal mind, will and emotions) through fasting. This is so that one’s personal spirit can be energized, while simultaneously suppressing the carnal appetites and desires, thus enabling one to better to connect with and be directed by the Spirit of Elohim. (See notes on Isa 58.)

Psalm 35:27–28, Shout for joy…YHVH be magnified. Although this is an imprecatory psalm where David ostensibly curses his enemies, he is doing so through the aegis of Elohim and the courts of heaven. In the mean time, David is rejoicing in and worshipping the Almighty knowing that his fate is secure because YHVH is his Savior from his enemies. This is a far cry from taking matters into one’s own hands and through one’s own power and effort and avenging oneself of one’s enemies oneself. Instead, David fights his enemies through humility, fasting, prayer, praise and worship. This is not your typical method of battling against one’s enemies, to be sure! This is another example of how man’s ways are not the ways of Elohim.

Psalm 36

Psalm 36:1, An oracle [Heb. nah-oom] within my heart. Nahoom is from the verb meaning “to say or to whisper or, by implication, to utter an oracle.” The Spirit of YHVH will speak to a person from within their inner or personal spirit and give them divine revelation (see also Ps 13:2–3). This calls to mind Psalm 46:10, “Be still and know that I am Elohim,” or the still small voice of YHVH that Elijah heard in the entrance of the cave (1 Kgs 19:12; cp. Ps 4:4; Isa 8:6).

Psalm 36:7, Shadow of your wings. This is an example of poetic imagery or simile in the Bible. Obviously, YHVH Elohim is not a winged, bird-like creature. The Scriptures contain many such examples where metaphor and simile are employed as poetic devices to describe supernatural things such as the characteristics of Deity where human language lacks the verbiage and where-with-all to do so. Often, Bible students come up with novel interpretations and sometimes even silly of Scripture when they take biblical poetic imagery and attach a literal meaning to it. When one does this, they can almost make the Bible say anything they want.

Psalm 36:8–8, River…fountain of life…in Your light. When we are in Elohim’s river of life, it is a fountain of life to us, and when we are bathed in the light of YHHV’s divinely revealed Truth, we will see light or Truth (cp. Pss 18:28; 44:3).


Natan’s Commentary on Psalms 28–34

Psalm 28

Psalm 28:1, The pit. The Hebrew word for pit is bor meaning “a pit hole (especially one used as a cistern or prison), cistern, dungeon, fountain, pit or well.” This word obviously refers to a deep hole in the ground. Bor is also a poetic Hebraism that can refer to a place of deep human despair and hopelessness as well as to the grave or, in Hebrew, sheol. The grave is where the wicked will eventually end up as the next few verses of this psalm indicate. But as this psalm goes on to tell us in verses six through nine, YHVH delivers his people from the wicked and their ultimate fate, which is to end up in the proverbial the pit or the grave. In fact, this is the fate of all those who do not place their trust in YHVH’s Redeemer, Yeshua the Messiah, who he is the saving refuge of his people (v. 8) forever (v. 9)!

Psalm 28:8, He [i.e. YHVH] is the saving [Heb. Yeshua] refuge/strength of his anointed. The context in which this verse sets like a jewel in a bezel reads,

YHVH is my strength and my shield; My heart trusted in Him, and I am helped; therefore my heart greatly rejoices, and with my song I will praise Him. YHVH is their strength, and He is the saving [Yeshua] refuge of His anointed. Save Your people, and bless Your inheritance; shepherd them also, and bear them up forever. (Ps 28:7–9)

This verse is loaded with prophetic implications that obviously point to Yeshua the Messiah; it even contains the name personal of the Messiah. Apart from these allusions to Yeshua that scream to us from a mountain top pointing to pointing to his role as our Redeemer or Savior, Shepherd, as well as our strength and joy, it is interesting to note that this verse refers to YHVH’s people as “His anointed.” The Hebrew word here, no surprise, is mashiycah from which the word messiah derives. This word means “consecrated” or “sanctified, blessed, made holy, made sacred, hallowed, set apart or dedicated to Elohim.” 

If you have been redeemed by Yeshua the Messiah, then this describes who you are. Ponder over the implications of this reality and then ask yourself the following questions: Have I embraced and incorporated in myself a consecrated mindset,that is, do I view myself in these terms? Does my life reflect the reality of how YHVH views me and what he calls me? Now consider how this may change your whole outlook about yourself, how you live and act, and how you view other redeemed believers around you.

Psalm 29

Psalm 29:3–9, The voice of YHVH. These verses list the seven attributes of the voice of YHVH.

  • YHVH voice is over the waters. That is to say, it is over the peoples of the earth.
  • YHVH’s voice is powerful.
  • YHVH’s voice is majestic, splendorous, glorious or full of honor.
  • YHVH’s voice breaks the cedars and makes them skip like a calf. That is to say, it makes humble the proud and it brings joy.
  • YHVH’s voice divides the flames of fire. This brings to mind the divine empowerment that came upon the saints in the book of Acts chapter two on the day of Pentecost­­—the wind and fire or the voice and Spirit of Elohim, which shows us that he is both Spirit and truth, and that we must worship him through both these aspects of who he is (John 4:23–24).
  • YHVH’s voice shakes the wilderness. That is to say, in the wilderness of one’s life, it upsets the status quo of our carnal existence and challenges us to grow spiritually.
  • YHVH’s voice makes the deer give birth and strips the forest bare. That is to say, it brings forth life and it reveals his hidden truth and that is often hidden inside of our personal spirit or conscience, which YHVH wants to bring forth like a river of life to bless us and those around us (John 7:38).

Psalm 31

Psalm 31:20, Secret place…presence…pavillion. Secret place means “shelter or hiding place” and presence is panyim meaning “faces or presence” of Elohim. Pavillion is “sukkah.” In this set-apart and private place, one not only finds communion with Elohim, but a refuge from “the strife of tongues [Heb. lashon] or the evil tongue of our accusers and persecutors. The secret presence of YHVH is our personal “God bubble” in which to escape the strife caused by evil-does around us, and to find the peace of YHVH in his presence. 

Psalm 32

Psalm 32:6, In a time. There are times, from man’s perspective, it seems when YHVH can’t be found.

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