Natan’s Commentary on Psalms 48 to 50

Psalm 48

Psalm 48:2, Sides of the north. (See notes at Dan 11:6.) Zion here has the expanded meaning of referring to the Temple Mount where the temple stood, which laid in the northeast corner of the ancient city of Jerusalem (Keil and Delitszch). Technically, Zion refers to the ridge on which the city of David was situated, which is southeast of the modern old city of Jerusalem laying on the ridge above (west of) the Kidron Valley just east of the Tyropoeon Valley (which as since been filled in). When Solomon built the temple on Mount Moriah, the word Zion, took on the expanded or poetic meaning of referring also to the Temple Mount (Pss 2:6; 48:2,11–12; 132:13). Later the meaning of Zion was expanded further to include the city of Jerusalem, the people of Israel and the whole land of Israel (Isa 40:9; 60:14 Jer 31:12; Zech 9:13) and later even of the heavenly New Jerusalem (Heb 12:22; Rev 14:1).

Psalm 49

Psalm 49:1–14, An evangelistic message to the unsaved. This entire psalm is a good basis for a sermon to the unsaved or spiritually lost.

Psalm 49:4, Dark sayings [or riddles] on the harp. Harp is the Hebrew word kinor from an unused root word meaning “to twang.” Poetic music is a thought provoking way to “preach” the gospel; it touches the heart of man in a special way. This is because music is capable of bypassing the innate defensiveness of the mind and can go straight to the heart.

Psalm 49:7, None…can…redeem his brother. In that all men are of equal value before Elohim, a man can’t redeem his brother from the penalty of sin, which is death. One can only atone for his own sins by dying, and once dead, there is no more possibility of living, since the wages of sin is death. So there is no possibility for a man to atone for his own sins, much less those of another; this verse makes this truth clear. 

Even if a man could live a sinless life, he could, at best, save only one other individual—that is, give his life in exchange for only one other sinner. Only Yeshua, who was the Creator of all humans life (Col 1:16; Heb 11:3), could exchange his sinless life for all humanity. This is because common logic tells us that the one who creates something is of more value than the sum total of all that he creates. This is why verse eight states that the redemption of men’s souls is costly, since it cost the life of the Son of Elohim, the Creator of all things. Only this costly sin sacrifice could redeem men from the pit of the grave and give men the gift of eternal life (verse nine).

Another point to consider in this discussion is that since Yeshua was born of a virgin and not of the seed of man, his nature wasn’t polluted or defiled by Adam’s sin nature. If he had not been born of a virgin, this would have disqualified him from being the perfect and blemish-free Passover lamb sin offering for the remission of men’s sins before the judgment seat of Elohim. Since the life of man is in his blood (Lev 17:11), and man’s blood was defiled by Adam’s sin nature, and since Yeshua’s blood didn’t derive from man, but from his Father in heaven, Yeshua’s blood was acceptable to a holy Elohim as the required atonement for the redemption men’s souls (Lev 17:11 cp. Isa 53:10). No man except Yeshua has ever met these criteria, thus no man other than Yeshua is qualified to atone for another man’s sin. 

Because Yeshua was the blameless and sin-free Passover lamb, those who spiritually identify and unite with his atoning death through faith in him and via the ritual of baptism for the remission of sins can now be presented as blameless before Elohim in heaven (Col 1:21–23).

Psalm 49:8, The redemption of the soul is costly. Indeed it is, for it cost Yeshua his life.

Psalm 49:9, Continue to live. In other words, the soul is not immortal.

Psalm 49:10–20, The senseless person. That which the world esteems is an inversion of the truth and reality and is, therefore, anathema to and enmity with Elohim (Jas 4:4). The redeemed are those who have come out of the confused mixture of light and darkness or good and evil (called Babylonianism) of what worldly people esteem (1 Cor 6:17; Rev 18:4). They no longer esteem that which the unsaved foolish or senseless people esteem (i.e. wealth, the houses and monuments they create to last forever to honor their memory, as well as the lands they name after themselves, v. 11). This is the way of the senseless and foolish person (v. 12). The wise person knows that death comes to all humans, and all die like common animals (vv. 11, 20). Only Elohim has the power to redeem our non-immortal soul from the grave (v. 15), so that a person will see the light of life again (v. 19) at the resurrection of the righteous dead.

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Natan’s Commentary on Psalms 18–27

Psalm 18

Psalm 18:20, 24, Reward me according to my righteousness. The Bible not only teaches that there is a righteousness that is imputed to the saints, that is, the righteousness of Yeshua, but that there is also a works-based righteousness that is a result of the good works of the saints himself that will form the basis for his eternal rewards. Yeshua alludes to this in Matt 5:19–20 as does John in Rev 19:8 (see also Matt 16:27; Rom 2:6; 2 Cor 5:10; Eph 6:6; 1 Pet 1:17; Rev 2:23; 19:12 22:12).

Psalm 18:25–27, With the merciful. To one degree or another, Elohim responds to humans in the same manner they respond to him both positively and negatively. Our relationship with him has a cause and effect component to it—we reap what we sow. This is a form of heaven’s reality discipline upon humans to ultimately, hopefully, bring them to Elohim.

Psalm 19

Overview of Psalm 19

This psalm contains three sections that show a wonderful and logical progression from the greater (Elohim) to the lesser (man),that is, from the macro level downward to the micro level. At first appearance, these three sections may seem unrelated, but upon second glance, each section actually flows logically into to the next revealing some deep mysterious truths about YHVH Elohim’s plan of redemption for humans.

Section one (vv. 1–6) describes the creation of Elohim, which points to the glory of YHVH Elohim, the Creator. It concludes by describing the sun, which is the physical light of the world, and which is like a bridegroom in his full glory emerging from his private chambers about to marry his bride. Moreover, the physical universe is governed by physical laws, which keep it functioning in an orderly manner.

Section two (vv. 7–11) describes the glorious attributes of the Torah-law of Elohim, which reveals the character of the Creator, and it shows man what his response should be to the Almighty upon viewing the glories of his creation. Man is to worship the Creator, not the creation. When followed, the Torah helps to keep man’s life structured in a way that brings order, blessing and causes his life to function smoothly, even as the universe is structured and ordered by Elohim and functions smoothly because of his physical laws. 

A Torah lifestyle is also how the saint of Elohim is a spiritual light to the world (Deut 4:6).

Moreover, as the sun’s light pierces the physical darkness of the world, the light of the Torah brings the spiritual light of Elohim into the world along with bringing many benefits to the obedient person including a blessed life.

Section three (vv. 12–14) explains what happens when the light of Elohim’s Torah shines into the darkness of a one’s life as it exposes the hidden dark areas of sin. It also shows man how to walk blamelessly before and in a right relationship with Elohim,  his Creator. 

This psalm then ends by stating that YHVH is man’s strength and redeemer. This is another way of saying that man is morally and spiritually weak and needs redemption from the consequences and the power of sin. 

Thankfully, YHVH has the answer to this problem: he is man’s strength and Redeemer. Yeshua the Messiah is man’s Redeemer and as the sun is the physical light of the world, Messiah is the spiritual light of the world (John 1:6–9; 8:12). Elsewhere, Scripture even calls Yeshua the Sun of Righteousness (Mal 4:2), and, in his glorified state, his face shines like the sun in its full strength (Rev 1:16). 

And ultimately, when a person follows the Torah through a relationship with Yeshua the Redeemer, one will eventually be raised to glory and shine like the stars in heaven (Dan 12:3; Matt 12:43), for they will be like Yeshua (1 John 3:2). HalleluYah!

Psalm 19:7–9, The Torah of YHVH. Listed here are the seven attributes of the Torah and the corresponding blessings for Torah-obedience. These are:

  • The Torah is perfect resulting in converting the soul of man from spiritual darkness to spiritual light.
  • The Torah is sure (i.e., to build up or support; to foster as a parent or nurse; to render or be firm or faithful, to trust or believe, to be permanent or quiet; morally to be true or certain) imparting wisdom to simple people.
  • YHVH’s Torah is right (or straight) bringing joy to a person.
  • Elohim’s Torah is pure (or beloved, choice, clean and clear) light bringing one spiritual enlightenment.
  • The Torah that engenders the fear of YHVH (which is the beginning of wisdom and knowledge [Ps 111:10; Prov 1:6; 9:10]) is pure and last forever (it has neverbeen done away with!).
  • The Torah is true (i.e., stability, certainty, truth and trustworthiness).
  • The Torah is righteous (i.e., right or just).

These are the seven attributes of YHVH Elohim’s Torah-law. Why is it important to know these? Because they give us an insight into the fundamental character of Elohim. That is to say, the Torah is an extension of the very character, heart, mind, will and personality of our Creator. This is why it is patently absurd and borderline, if not totally, blasphemous to declare that the Torah-law that YHVH revealed to his people through the patriarchs and eventually in a codified form to Israel through Moses has been done away with! The perfect and immutable character of Elohim cannot be changed, annulled, improved on or abridged in any way. Make no mistake, for anyone to think that this is possible is simply a manifestation of one’s sinful arrogance, impudence, rebellion, defiance and puerile impudence against the Almighty. Elohim will never tolerate any effort of man to impugn his character. Those who do so will be judged accordingly—especially those who teach YHVH’s people these false traditions of man by which the Word of Elohim has been made of none effect.

Psalm 19:13, Great [much] transgression. Is this to be contrasted with “small or little transgression”?

Psalms 22–24

A Prophetic Messianic Trilogy. Psalms 22, 23 and 24 form a prophetic trilogy pointing to the circumstances surrounding the death (Psalms 22 and 23), resurrection (Psalm 23) and enthronement of Yeshua as King over Israel (Psalm 24). Psalm 24 shows how a person can ascend the “mountain” of Elohim and come into the presence of our Father in heaven. This psalm also presents the Messiah as YHVH and as the doorway to righteousness and salvation for those who seek him. He is the only way to the Father in heaven, if one will only open the door of one’s heart and let him come into one’s life.

Psalm 22

Psalm 22:1–7, You forsaken me…enthroned in the praises. When it seems that Elohim has forsaken us and the heavens seem like brass, this is the time to praise Elohim, and his presence will come. It is also the time to recall and even remind him of all the good things that he has done for us in times past (vv. 4–5). This is despite the fact that the brutish and abusive behavior of others against us often makes us feel as low as a worm (vv. 6–7). Praising and trusting in Elohim at such times is counter intuitive to the natural human mind. It is in such times that one is inclined to cease believing in their Creator and, to one degree or another, forsake him and or abandon their faith altogether. Yet at these times, this is when the faithful saint seeks the Almighty all the more, even as Yeshua did while in praying in the Garden of Gethsemane and while hanging on the cross—the very thing to which this psalm prophetically pointed. For it is verse one of this psalm that Yeshua quoted while hanging on the cross dying. He was telling us that we was the fulfillment of the prophecies contained in this psalm. In fact, this psalm has several prophetic referential touch points to Yeshua’s last moments just prior to his ignominious death. They are:

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