Shabbat Bible Study for September 2, 2017
©2017 Mark Pitrone and Fulfilling Torah Ministries
Shemoth 39:33-40:38, YeshaYahu 33:20-34:8, Tehellim 69, Gilyahna 15:1-8
Links for this week:
Shemoth 39.33-43 – Last week we went beyond our portion to the end of ch.39 where we saw that Betzaleel and Aholiav had completed the work on the Mishkan and all its furnishings and brought them to Moshe for final QA and construction. We saw in vv.32, 42 and 43 that when Moshe saw the completed work, b’nei Yisrael had made everything exactly as he had instructed Betzaleel and Aholiav, who had supervised all the work b’nei Yisrael had done. We saw how Moshe had been shown the true Mishkan in heaven while he was 40 days in the mount in the presence of Y’hovah in his throneroom (which explains how he could go 40 days without food or water – he was outside time and space while he was there, so there would be no passage of time or need to nourish his body). We saw that Y’hovah had instructed Moshe individually by component what he wanted built according to the pattern he’d shown Moshe in the mount. Moshe would then give the instruction of what to build and how it was to look to Betzaleel and leave it to Ruach to guide Betzaleel and Aholiav in their respective tasks. And when it was all done in vv.42 and 43, Moshe looked at all of it and saw that Ruach had led those 2 men to successfully convey to each workman under his charge the way to complete the task perfectly, as they had done so. The expression ‘as Y’hovah had instructed Moshe, so did they’ (vv.32 & 42) is repeated twice in the present tense, and then was reiterated in the past perfect tense, ‘as Y’hovah had instructed Moshe, so they had done.’(v.43)
We then saw that the rabbis explain that this is a point by point ‘atonement’ for the different ways they had transgressed the covenant with the golden calf (which is understandable in a metaphorical sense, but is ultimately ‘malarkey’, as death is the wages for sin (Rom.3.23), not just a perfect work in opposition to ‘missing the mark’, which is what is expected if one is to work his own way to justification and life eternal).
Our personally “Fulfilling Torah perfectly” was never anyone’s way to eternal life, as many Xians church erroneously teach. Had it been, there would be no eternal life except Y’hovah’s. Our way to eternal life is by the blood of Mashiach, which paid the ransom for those held captive; us! That buys us back from the adversary to whom we’d sold ourselves and whom we could not repay, for his per sin price was one death. All we could ever attain in this life was ‘blamelessness’.
5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? [Matt.12.5]
5.There was in the days of Herod, the king of Judæa, a certain priest named ZacharYahu of the course of AviYahu: and his wife of the daughters of Aharon, and her name Elisheva. 6 And they were both righteous before Elohim, walking in all the commandments and ordinances of Y’hovah blameless. [Lk.1.5-6]
THAT is our model; not sinless perfection, but blamelessness before him. We are blameless when we confess our sin and turn from it to him.
8 Who shall also confirm you unto the end, blameless in the day of our Master Yeshua haMoshiach. [1Cor.1.8]
15 That ye may be blameless and harmless, the sons of Elohim, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; [Phil.2.15]
23 And the very Elohim of peace sanctify you wholly; and your whole spirit and soul and body be preserved blameless unto the coming of our Master Yeshua haMoshiach. [1Thes.5.23]
14 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. [2Pe.3.14]
12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of Elohim; 13 From henceforth expecting till his enemies be made his footstool. … 16 This the covenant that I will make with them after those days, saith the Master, I will put my laws into their hearts, and in their minds will I write them; 17 And their sins and iniquities will I remember no more. [quoting YirmeYahu 31] 18 Now where remission of these, no more offering for sin. … 26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, …29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of Elohim, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? [Heb.10.12-13, 16-18, 26, 29]
Only Y’hovah Yeshua is sinless, the ‘last Adam’ [1Cor.15.45]. But because he paid the ransom to the adversary [he certainly did not pay it to himself, did he?], we can now be blameless without having to offer animals to satisfy haSatan’s blood lust. The blood was NOT to appease Y’hovah, who knew from before the beginning that we would sin and thereby lose our inheritance to the adversary.
6 In burnt offerings and for sin thou hast had no pleasure. 7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O Elohim. 8 Above when he said, Sacrifice and offering and burnt offerings and for sin thou wouldest not, neither hadst pleasure which are offered by the law; 9 Then said he, Lo, I come to do thy will, O Elohim. He taketh away the first [burnt offerings], that he may establish the second [doing Y’hovah Elohenu’s will]. 10 By the which will we are sanctified through the offering of the body of Yeshua haMoshiach once. [Heb.10.6-10]
Ch.40.1-16 – “B’yom Chodesh harishon, b’echad lachodesh – In the day of the first new moon, in the first day of the month” can only mean the biblical/’spiritual’ Rosh HaShana is the first day of the 1st month, not the first day of the 7th month, because Y’hovah had commanded Moshe in
This month shall be unto you the beginning of months: it shall be the first month of the year to you. (Exodus 12:2)
So, the Mishkan was to be inaugurated, built, anointed and offered at on the 1st day of the 2nd year out of Egypt. In vv.1-16 we see the order that the service would have on the 1st Rosh HaShanah in the Wilderness. This was, by the way the ONLY Rosh HaShanah, they were intended to spend in the wilderness. The Wilderness Adventure was supposed to end when they came to Kadesh (Num.13), only a few weeks hence.
Y’hovah gives Moshe specific instructions on the order that was to be followed when they broke camp and pitched again. First, the Ark was placed and covered with the inner veil. The sanctified ark was not to be seen by the congregation – only the High Priest was to see it. Then the Table of Showbread was placed, then the Menorah was placed opposite the Table and then the Incense altar was placed before the ark on this side of the veil. Next the outer veil was placed where it was to be erected. Next, the Altar was placed near where the entrance to the court was to be and then the laver was placed between the altar and the outer veil and the water to fill the laver was placed nearby. Next, the court’s curtains were placed and the curtain that was the door of the court was placed.
Then was given specific instructions on the order the anointing was to take. The Mishkan and it’s furnishings and utensils first, then the altar of burnt offering, then the laver were to be anointed to set them apart for the Aharonic priesthood to serve through. And the promise was given (v.15) that the Aharonic priesthood would be everlasting, or until the end of this ‘Generation’ or Creation. But this heaven and earth will pass and a New heaven and a New Earth will be created, where the Aharonic priesthood will cease to be, for there will be no sin or death there. Up to this point, the anointing of the Kohanim was personal, not for their progeny. But here they are promised the priesthood ‘forever’. Moshe now did what b’nei Yisrael had done in the making of the Mishkan, exactly as Y’hovah had instructed him.
Moshe anointed it all, beginning with the Mishkan and all its utensils, then the altar of burnt offering and all its utensils, making the altar kodesh kadashim. Chumash has a good comment on this use of kodesh kadashim for the altar, as opposed to the Mishkan on pg.291. There was no place or thing on earth that was more kodesh than the spiritual space that was the Kodesh Kadashim, the one place on earth where Y’hovah himself had deigned to place his Shekinah. That 10 cubit square area of the earth was translated into heaven itself for as long as Y’hovah decided to rest there. He would move his presence in the pillar of cloud or fire and stop exactly where he wanted Moshe to place the ark and the construction of the Mishkan and tent of meeting would begin from there. Next he anointed the Laver’s basins and its stand to make them ‘holy’.
Next he brought Aharon and his sons, Nadav, Avihu, Elazar and Ithamar to the entrance to the Ohel Moad, the Tent of Meeting, and immersed them in water (Stone’s Tanakh). He brought them to the Laver (this is an inference, since I can’t think of where else Moshe could immerse them in a mikvah at the Tent of Meeting, unless it was assembled in front of the Rock of Rephidim that provided their water, which would demand that at least the shore of that pool or creek would be within the court and that ain’t likely). Then he dressed Aharon in his High Priestly vestments and anointed him and them. Then he dressed the ‘boys’ in their service garments and anointed them. Q&C
Vv.17-38 – Then Moshe erected the Mishkan. The Chumash makes a good point, that Moshe could not have done the entire construction himself. [Share the prefatory note on vv.17-38 on pg.292] How could he have placed the Mishkan, by which I mean the innermost covering of the Tabernacle, on top of the 18-foot tall boards? This was something with which he needed a lot of help. But it also says that Moshe did the construction with no indication that anyone assisted him. The inference I take here is that Y’hovah helped him, perhaps by holding the Mishkan up while Moshe but up the boards under it (which is how the peshat reads – he put up the Mishkan, THEN he erected the boards) or by carrying Moshe above the boards after he took hold of the Mishkan to stretch over the boards. One thing is certain – they didn’t have a crane out there to put the pieces together. Then he put the ohel, or tent, over top of the Mishkan and then the ohel’s cover over top of it from above. And they did this 42 times in the Wilderness Adventure. Moshe did these things ‘as Y’hovah had commanded Moshe’, which means in the same manner as and at the time of the commandment. Thereafter, the priests built the Mishkan.
After he put up the Mishkan and the ohel moayd (tent of meeting), he took the tables of testimony, which he had kept in a wooden box in his own tent (Ramban) and placed them in the ark, then the Mercy seat on it and then the staves in the rings. Then he covered it from above. Then he took the ark into the Mishkan and put up the veil between the ark and the incense altar. Were these all miraculous performances of his duties? I think so. I think, and some of the rabbis think the same, that when Moshe went to obey Y’hovah in all that he’d commanded him, Y’hovah honored his faith by performing the task through him. Mo knew that HE couldn’t do any of this himself, but when he was faithful to obey, Y’hovah was faithful to empower him to do it. It would be the same when it was time to break camp and move, when the priests put their shoulders to the staves to move the ark and other furnishings of the Mishkan (and perhaps the Mishkan itself) Y’hovah carried it and them. Again “as Y’hovah had commanded Moshe” means that Moshe did not hesitate to obey in any and every detail.
Next, he placed the Table of Showbread on the north side of the Tent of Meeting, and set the Bread on it, “as Y’hovah had commanded Moshe”. Next came the menorah on the south side of the Ohel Moad, which he dressed and lit, “as Y’hovah had commanded Moshe”. Next was the incense altar against the veil and before the ark and the first offering of incense, I assume at the morning offering, and also “as Y’hovah had commanded Moshe”.
Then he put up the outer veil between the Tent of meeting and the court. Next he went to the open end of the court to anoint the altar of burnt offering, where he then offered the first burnt offering and meal offering, “As Y’hovah had commanded Moshe”. Next he went to the Laver that was before the outer veil of the Ohel Moad and there Moshe, Aharon and all his sons washed their hands and feet both coming and going from the altar to the tent and from the tent to the altar, “As Y’hovah had commanded Moshe.” They washed the defilement of the world off themselves before entering the Ohel Moad, and then washed the blood of the offering off before it could be defiled by the world they were re-entering.
In all of this, I am assuming that Aharon and his sons are watching as the instructions are being given by Y’hovah and repeated and performed by Moshe. 7 times the phrase was repeated, “as Y’hovah had commanded Moshe”. 7 is the number representing spiritual completion or perfection. There are 9 mentions of Moshe DOING his work, which = 32, 3 being the number of divine perfection, according to E.W. Bullinger’s book Number in Scripture, which you can see online at http://philologos.org/__eb-nis/three.htm. If you like number studies, this is probably the best book for it from the Messianic point of view. 9 is the number that represents finality in judgment, and as Bullinger says (under the entry for #9),
“The gematria of the word “Dan,” which means a judge, is 54 (9×6).”
9×6 designates the final judgment of man, which may be why Dan is not mentioned in Rev.7; it isn’t yet time for man’s final judgment. That is 1000 years hence at the GWT of Rev.20.10ff.
The last mention of Moshe’s work on ch.40 is when he ‘completes’ it in v.33. That makes the 10th reference to Moshe’s work, and, according to Bullinger, 10 is one of the 4 perfect numbers (from the entry for #3),
Three is the first of four perfect numbers (see p. 23).
* Three denotes divine perfection;
* Seven denotes spiritual perfection;
* Ten denotes ordinal perfection; and
* Twelve denotes governmental perfection.
10 denotes ‘ordinal’ perfection – ordinal meaning to put in order, or an authoritative decree. Remember the 10 commandments and the 10 sefiroth? 10 denotes perfect order.
As Moshe had blessed the congregation and the work they had done in making all the stuff for the court and the Mishkan, so Y’hovah now blessed chol Yisrael and the work that they and Moshe had done by resting his kavod on and within the Mishkan and the Tent of Meeting. His presence SO filled the Ohel Moad that even Moshe could not get inside it. Y’hovah was VERY pleased with the Mishkan; so much so that either the cloud or the fire of his presence was ever on the Mishkan, except when it was time for Yisrael to move. Then it went before the people until the next camp, where it would stop and mark the site for the ark again. When encamped, the presence rested on and in the Mishkan for all the people of Israel to witness. Q&C
YeshaYahu 33:20-34:8 – 33.20-24 – This whole passage is directed at the Assyrian, the Anti-Mashiach spirit. The words that the KJV translates as ‘city of our solemnities’ are the Hebrew words kir’yath moadenu, city of our appointed times or feasts. Our portion is millennial, as there is deliverance yet to be done and it is therefore NOT olam haba, and I think it is either Armageddon [very beginning of the Millennium] or the LAST Sukkoth of the Kingdom [very end of the Millennium] that we see in
7 And when the thousand years are expired, Satan shall be loosed out of his prison, 8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. 9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from Elohim out of heaven, and devoured them. (Revelation 20.7-9)
The great battle all through history has been Jacob vs. Esau, the tzadik vs. the rasha, the wicked, and this is no different. It doesn’t matter of what bloodline you are physically, but where your heart is and what it is after. If a physical Edomite desires the heart of Y’hovah to be his own, he is tzedikah. If a physical Israelite is after his own lusts and cares nothing for the hart of Y’hovah, he is rasha, of the spirit of Esau and an Edomite. There are a LOT of Edomites who rise to political power in Israel and the United States, not to mention the rest of the world. The predominant spirit of this world’s politics and economics is Edomite, while the predominant Spirit of the opposition to the wickedness of our politics and economics is truly of Y’hovah.
In our portion, the threat is from the Anti-Mashiach, Gog uMagog spirit that is and has always been in rebellion against Y’hovah. But even though the VAST majority of the earth’s population will come up against the King and the camp of the saints, there will be nothing to fear, for Y’hovah himself will fight for us once again, while sustaining all our needs (v.21).
Please picture or look at the tree of Sephiroth at http://tzion.org/Tree_Sefiroth.htm. In v.22 we see the center of the tree; Chesed, Gevurah and Tifereth. Elohim, our Judge, is Gevurah, righteousness and justice. Y’hovah, our Lawgiver, is Chesed, merciful and gracious. Y’hovah Elohenu is our Tzadik and King, our MelechTzadik, the perfect melding of the two extremes, the narrow Way and the strait Gate. He, Y’hovah Yeshua Moshienu, will deliver us.
Vv.23-24 explain in what MANNER Y’hovah Elohenu will deliver us. The wicked will bring all kinds of devices against us, but we are equipped to deal with it by the gracious provision of Y’hovah. When it says ‘thy tacklings are loosed’ it means they are unable to bring their devices to bear against the King and his subjects. ‘Loosed’ = loss of organization, disbursed. They had all these marvelous toys to use against us and no matter how hard they try, their stuff won’t work, much like Hamas’ missiles and tunnels. The lame in this passage are us, the citizens of J’lem and the camp of the saints who have no weapons to fight with and are completely unprepared for battle with this large, predatory army. Our trust is in Y’hovah Tsidkenu, Yeshua Malchenu, and we, who were thought to be sheep for slaughter, will go out and take the predators as prey after the King is through with them. Q&C
34.1-8 – YeshaYahu addresses his intended audience in v.1 – the nations of the whole earth. He is warning them of what is going to happen to them if they persist in coming against HIS land of Israel and his people whom he has placed there [are you listening, Hamas?]. This is not to say that every inhabitant of the land are his people, but that his people are there and even those Edomites that live among them in His land will receive his protection, as the Egyptians who spread the blood of the lamb on their doorposts were passed over by the Angel of Death. Mere association with the people of Y’hovah confers blessings, as in
If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. 13 And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. 14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. 15 But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such but Elohim hath called us to peace. 16 For what knowest thou, O wife, whether thou shalt save husband? or how knowest thou, O man, whether thou shalt save wife? (1Corinthians 7.12b-16)
Same principle; different application. These who associate with the people of Y’hovah will be held accountable for what they know to do but don’t do – like trusting Y’hovah for deliverance to life eternal.
In vv.2-3, we see that this is specifically about Armageddon, because after the final Gog uMagog rebellion at the end of the Kingdom, there won’t be time for the bodies to putrefy before the GWT judgment begins. But the clean-up after Armageddon, which is a partial, intermediate fulfillment of the original Gog uMagog prophecy, will take quite some time;
9 And they that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the handstaves, and the spears, and they shall burn them with fire seven years: 10 So that they shall take no wood out of the field, neither cut down out of the forests; for they shall burn the weapons with fire: and they shall spoil those that spoiled them, and rob those that robbed them, saith Adonai Y’hovah. 11 And it shall come to pass in that day, I will give unto Gog a place there of graves in Israel, the valley of the passengers on the east of the sea: and it shall stop the noses of the passengers: and there shall they bury Gog and all his multitude: and they shall call The valley of Hamongog. 12 And seven months shall the house of Israel be burying of them, that they may cleanse the land. 13 Yea, all the people of the land shall bury; and it shall be to them a renown the day that I shall be glorified, saith Adonai Y’hovah. 14 And they shall sever out men of continual employment, passing through the land to bury with the passengers those that remain upon the face of the earth, to cleanse it: after the end of seven months shall they search. 15 And the passengers pass through the land, when seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. 16 And also the name of the city Hamonah. Thus shall they cleanse the land. (Ezekiel 39.9-16)
There won’t be that much time after the Millennium. Besides, the fire from heaven will consume their bodies. Perhaps there is stuff among them that will be useful in the New Earth? I don’t see why, but only Y’hovah knows. But this describes Armageddon’s immediate aftermath, I think.
V.4 speaks at least of nukes going off, but may be describing the dissolution of Creation. If it is nukes, they are intended for J’lem and the ‘invader’, the returning Mashiach. If today’s news has anything to do with this prophecy (and I think it does, at least as a partial fulfillment) Iran will be sending nuke armed missiles at J’lem and Zion and they will fall JU-U-u-ust a BIT short – like in the middle of Edom – Bozrah (v.6). That might even look like the stars of heaven falling, eh? Bozrah was a center of the sheep and goat trade, like Chicago became America’s beef packing center in the late 19th and early 20th C, so the idea of blood everywhere fits, as well. The King, meanwhile, will protect his own from the rads, if that’s what this is, but the land that receives the nukes becomes, humanly speaking, uninhabitable. I think that this is where the giant bug originated in that 1960s cult-classic song (it’s on youtube), The Cockroach that Ate Cincinnati.
Why did the KJV translate r’aym as unicorn? I found a reasonable explanation in that source of ALL objective truth – Wikipedia (http://en.wikipedia.org/wiki/Unicorn)
The translators of the Authorized King James Version of the Bible (1611) followed the Greek Septuagint (monokeros) and the Latin Vulgate (unicornis) and employed unicorn to translate re’em, providing a recognizable animal that was proverbial for its un-tamable nature.
It is the untamable nature of Edom/Assyria that we need to see here. Gog uMagog cannot be tamed, and the best representatives of that spirit in today’s world are the radical Moslemists. Y’hovah is going to ‘tame’ them in the day of his vengeance and year of recompenses for the ‘Controversy of Zion’. In today’s world, I see that controversy manifesting in the Israel/Philistine ‘Peace Process’, or what I like to call “The Roadmap to Hell.” If Israel’s Edomite government keeps betraying the Elohim of Avraham, Yitzhak and Ya’acov, it may provide the impetus for a large group of orthodox and Messianic Jews to secede from Israel and create a State of Zion in the hills of Yesha. Such a State would never be recognized by the other Edomite nations or their organization on Rockefeller donated land in Manhattan, the United Nations. That SECESSION could also be called “The Controversy of Zion”. Q&C
Tehellim 69.1-8 – This psalm applies to the saints in tribulation, but, being a Messianic psalm, is also a prophecy that found fulfillment in the life and the death of Yeshua. It opens with the word hoshieni, save or deliver me. This is the singular form of the people’s cry to Yeshua as he entered the city through the Sheep Gate on the Shabbat before Pesach in his last year of purely physical life. They were calling out “Hoshienu”, “Save US! Baruch haba b’Shem Y’hovah!”
And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of Y’hovah; Hosanna in the highest. (Matthew 21:9)
9 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of Y’hovah: 10 Blessed be the kingdom of our father David, that cometh in the name of Y’hovah: Hosanna in the highest. (Mark 11:9-10)
12 On the next day much people that were come to the feast, when they heard that Yeshua was coming to Jerusalem, 13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Baruch haMelech Yisrael haba b’shem Y’hovah; Blessed the King of Israel that cometh in the name of Y’hovah. 14 And Yeshua, when he had found a young ass, sat thereon; as it is written, 15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt. 16 These things understood not his disciples at the first: but when Yeshua was glorified, then remembered they that these things were written of him, and they had done these things unto him. 17 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. 18 For this cause [i.e., calling Elazar from his tomb, bound with the burial clothes] the people also met him, for that they heard that he had done this miracle. 19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. (John 12:12-19)
The Iuaidoi, which is the greek word that gets translated ‘Jews’ in English bibles, the political leaders of the religion and NOT the average person of Israel, recognized the cry as a call for personal deliverance to King Mashiach, and they wanted Yeshua to rebuke them;
12 And Yeshua went into the temple of Elohim, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves, 13 And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves. 14 And the blind and the lame came to him in the temple; and he healed them. 15 And when the chief priests and scribes [the Iuaidoi] saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased, 16 And said unto him, Hearest thou what these say? And Yeshua saith unto them, Yea; have ye never read, Out of the mouths of babes and sucklings thou hast perfected praise? (Matthew 21:12-16)
Son of David is an appellation of the King Mashiach. The people were looking for King Mashiach to come and deliver them from Roman oppression. They knew who Yeshua could be, but most failed to realize that Mashiach, the Son of Yoseph, the suffering servant of Is.53, had to come first to deliver them from their spiritual bondage to sin, though some understood,
And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Yoseph’s son? (Luke 4:22)
Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Yeshua of Nazareth, the son of Yoseph. (John 1:45)
In both of these instances, the speaker could be thinking of Miriam’s husband, but they were, nonetheless, prophesying of his ‘True Identity’. I think Philip knew, by Ruach’s witness to his heart, who Messiah Yeshua was from the very start.
Vv.1-6 can be applied to David and Yeshua, and v.5 refers to the speaker’s sin, so that cannot be Mashiach, but most of the rest is of dual application. Pretty much from v.7 on this psalm is all about Mashiach, but couched in terms that also apply to tribulation saints.
Sinking in deep mire and being in deep water in v.2 (and 14) reference exile in the nations, where I can find no solid ground on which to stand. I can only cry out for help. Hoshieni! In v.3, I am at the end of my strength, on the verge of death, while awaiting Y’hovah’s deliverance. V.4b is a reference to Mashiach ben Yoseph, who paid a debt he didn’t owe, restoring what he didn’t take. In everyday life, it’s like usury, tribute or taxes. David prays that none who are after Y’hovah’s heart will stumble due to his sin. I pray the same for everyone listening to me, that my sins would not be a cause for any to stumble.
It was for Y’hovah’s sake in v.7 that Mashiach ben Yoseph (Yeshua) bore the reproach and paid the debt for what others did. He took the judgment of Elohim on himself so that Y’hovah could be righteous in his mercy and grace to usward. Yeshua became like a stranger to his Yehudi brethren [v.8], as is seen in Matt.21.15, above, and in Jn.7, his mothers other sons refused him
3 His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest. 4 For no man doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. 5 For neither did his brethren believe in him. 6 Then Yeshua said unto them, My time is not yet come: but your time is alway ready. 7 The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. 8 Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come. 9 When he had said these words unto them, he abode in Galilee.
10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. (John.7.3-10)
Ephraim was estranged from Y’hovah and Yehudah due to our sins, and Yeshua made our return possible by his death on the tree. Q&C
Vv.9-13 – We’ve seen (v.9a) Yeshua’s zeal for Y’hovah’s house in Matthew 21.12-13. The reproach of men who reproach Y’hovah often fall on us all, doesn’t it? We experience 9b in everyday life, whether we know it or not, because an unbelieving ‘someone’ we know is thinking of how we think we are ‘holier than they’, even though we know our own sinfulness much better than they do. It is their consciousness of their sin that we expose to them, by our lifestyle that is so very different from theirs, not so much what we say to them directly. We don’t really have to point out their sin in words – our witness to the truth of the Word in our lives riles them enough. I am accused of condemning people all the time, when I seldom say anything about it to them, because I am unashamed to live according to his Word and to use it as my standard for life. We are reproached for weeping, we are reproached for fasting, we are reproached for our sorrow over our sin. But I do not pray to those who reproach me. My supplications are to Y’hovah Elohai who loves me, and bore my reproach on the tree.
The ‘acceptable time’ comes from ratsown ayth, which is based on the roots ratsah, meaning to satisfy a debt, and ad, meaning duration or perpetuity. This acceptable time was when my debt was satisfied in perpetuity – when Yeshua suffered and died in my place, when the mercy of Y’hovah met the truth of Elohim in the person of Messiah Yeshua.
Mercy and truth are met together; righteousness and peace have kissed each other. (Psalms 85:10)
Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: (Proverbs 3:3)
By mercy and truth iniquity is purged: and by the fear of Y’hovah men depart from evil.(Proverbs 16:6)
That mire in v.2 is what I am delivered from in v.14. Notice that this is not a request for deliverance. It is an imperative, “Deliver me … Let me not …”. There is full assurance that Y’hovah Elohenu SHALL do it. We have that assurance by his promises to us as Avraham’s seed.
And if ye Mashiach’s, then are ye Avraham’s seed, and heirs according to the promise. (Galatians 3:29)
They which are the children of the flesh, these not the children of Elohim: but the children of the promise are counted for the seed. (Romans 9:8)
Vv.14-15 prompt me to say, “Keep me in your Torah and your Torah in my mind and heart in the midst of exile and persecution, that I may be found a child of promise.”
Vv.16-19a should be our cry to Y’hovah to deliver the promise to us. Vv.19b-28 should be our supplication to Elohim to tribulate those who tribulate us. Please notice again that there are few requests being made, but imperatives being voiced based on promises Y’hovah Elohenu has made. “LOOK at what they are doing to YOUR CHILDREN and give them their come-up-ances.”
In v.21 we see what Ruach revealed to the authors of the besoroth as applying to Mashiach. (cf.Mk.15.23 and Lk.23.36)
They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. (Matthew 27:34)
29 Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. (John 19:29)
The reference is to the bitter water given to the wife of the jealous husband (Num.5.10-31), one of the reproaches Yeshua bore in our stead. The table becoming a snare shows that their bellies have become their gods, and their eyes being darkened they are unable to see their spiritual condition – they think they do Elohim a favor by persecuting us. We saw v.25-26 delivered in our Haftarah today because they pile onto those whom Y’hovah is chastening.
The sword of Y’hovah is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for Y’hovah hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea (Isaiah 34:6)
By adding iniquity to their iniquity, Y’hovah gives them over to it and effectively blots their names out of the Book of Life. I think this is saying that EVERY name is written into the book of life from conception, but that by their conscious, volitional choices to walk in their own ways and to despise him and his promises, they cause him to blot their names out of it. I think this is the manner in which those who are too young to know or unable, for whatever reason, to make a volitional choice are given life eternal. Elohim has to REMOVE them from the book of life. This was David’s main concern in
7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. 8 Make me to hear joy and gladness; the bones thou hast broken may rejoice. 9 Hide thy face from my sins, and blot out all mine iniquities. 10 Create in me a clean heart, O Elohim; and renew a right spirit within me. 11 Cast me not away from thy presence; and take not thy holy spirit from me. 12 Restore unto me the joy of thy salvation; and uphold me free spirit. 13 will I teach transgressors thy ways; and sinners shall be converted unto thee. 14 Deliver me from bloodguiltiness, O Elohim, thou Elohim of my salvation: my tongue shall sing aloud of thy righteousness. 15 O Master, open thou my lips; and my mouth shall shew forth thy praise. 16 For thou desirest not sacrifice; else would I give: thou delightest not in burnt offering. 17 The sacrifices of Elohim a broken spirit: a broken and a contrite heart, O Elohim, thou wilt not despise. (Tehellim 51.7-17)
Vv.29-36 – David says that our songs of praise on our hearts are more desirous to Y’hovah than bulls and goats on the altar. The sacrifices on the altar must have been a source of pride to those who offered them, because David says that the realization of vv.29-31 make the humble glad. I think humble (v.32) speaks to those of humble means as well as hearts, for Y’hovah hears the poor and those in exile (prisoners – v.33).
Vv.34-36 tell us that when Elohim saves Zion and builds the cities that the enemy has laid waste, the creation itself will praise him for his elect have been delivered to dwell therein. This is NOT being fulfilled right now, for as quickly as the ‘good’ build the wastes of Zion, the wicked destroy them. As ‘good’ as it may be that Israel has been established as a political entity, it is the work of men, and is NOT the ultimate fulfillment of Y’hovah’s promise to build the waste cities.
In this, as well as other things, I agree with the Chabadniks of the early-middle 20th Century. Mashiach will accomplish this upon his coming to the Mount of Olives one Yom Kippur very soon. I also agree with them that once the nation was established we needed to support it. I DON’T think we need to subsidize it, but we need to treat it at least as well as we do any other nation of the earth. We must support it’s right to defend itself against the attacks of its enemies, the neighborhood bullies, and allow it the means to do so. Q&C
Gilyahna 15.1-18 – Tehellim 69.24 is fulfilled in our passage today and its continuation in ch.16.
Pour out thine indignation upon them, and let thy wrathful anger take hold of them. (Psalms 69:24)
I saw another sign. The last sign was in 12.3
1 And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: 2 And she being with child cried, travailing in birth, and pained to be delivered. 3 And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. (Revelation 12.1-3)
Sign and wonder in these verses are translated from the same greek word, semeion. A sign or a wonder is an event or thing that is outside the normal, miraculous. There are 3 semeion that occur in the book of Revelation, and here they all are. In all the other 4 instances of the word’s use in Revelation (13.13 & 14, 16.14 and 19.20) it refers to someone who performs wonders or miracles, not describing the miracles themselves. The first 2 were not miracles of Yah in my opinion. This one is; 7 of Y’hovah’s messengers with 7 vials filled with the plagues of his wrath. This is the sign of signs. Perhaps this is the one Yeshua spoke of in answer to the talmidim’s question in Mat.24.3.
And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. (Matthew 24:30)
Perhaps the sign of his coming is the wrath of Y’hovah being poured out by the messengers and the cloud of witnesses he brings with him. If this is the case, the ‘Days of Awe’ will be very awesome, indeed. The AENT has a different translation on the word ‘victory’ in v.3. AENT says “‘innocent’ over the Beast”. This implies the ‘guilt’ of those who were marked or bowed before the image or used his number. (See note on AENT pg.692) Now, consider the implications of using the economic system of the Beast in the days of tribulation, as only those who were ‘innocent’ are standing on the sea of glass mingled with fire and singing the song of Moshe and of the Lamb. They are also playing harps. In Psalm137.1-2 we see this
1 By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. 2 We hanged our harps upon the willows in the midst thereof. (Psalm137.1-2)
Don McLean wrote a dirge to verse 1 for his 1st album. The implication is that they are depressed and cannot sing. Their captors want them to sing a song of Zion, but they cannot sing a joyful song in their exile. That’s why we hung our harps on the boughs of trees. It reminds me of the first scene of “Blazing Saddles”, except without the comic racism. (‘Black Bart’ singing a Cole Porter number from Anything Goes makes me scream with laughter at the ridiculosity, which is the point of the whole movie – the ridiculosity of racism.)
That the saints playing the harps sing 2 songs, the song of Moshe [SoM] and the song of the Lamb, links the 2 inexorably in my mind. The song of Moshe is the song they sang upon reaching the Midianite shore of the Red Sea and watched as Paroh and his armies were stranded in miry clay as the waters of the sea came crashing down around to drown them (SoM = Ex.15.1ff). Egypt had forced Israel to make bricks and also the slime for mortar while forcing them to drown all their males in the river. They were paid in kind. Truly, who shall not fear Y’hovah Elohenu after he delivers his people from the whole earth’s oppression? I think this may be the song of Zion the Babylonians wanted to hear Israel sing, intending to mock them. We will sing it in exultation on the sea of glass. It also reminds me of the Renewed Covenant in Jer.31, especially v.34.
34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know Y’hovah: for they shall all know me, from the least of them unto the greatest of them, saith Y’hovah: for I will forgive their iniquity, and I will remember their sin no more.
The 7 messengers are saints themselves, judging by their apparel – linen, clean and white. In Tanakh, Y’hovah is in linen and girt with gold
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: 6 His body also like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. (Daniel 10:5-6)
That is none other than Yeshua as he appears in Rev.19, and his Bride is clothed in HIS righteousness, so the 7 messengers could be saints – or angels. One of the 4 living creatures (to not confuse folks with the beast designation) gave the 7 messengers each a golden vial full of the plagues of Y’hovah’s wrath. Now consider for a minute that this is Y’hovah’s wrath, not Elohim’s. Y’hovah is the RIGHT side of the Almighty, the merciful, gracious and loving Father, not the true and righteous justice of the Spirit of Elohim. Remember that when the brimstone rained down on Sodom and Gomorrah, the sulphur fumes knocked the inhabitants out in a matter of a minute or 2, so that even in his righteous judgment, Y’hovah was merciful. His mercy will be manifest in the duration of the plagues – 10 days, I think – the days of awe.
In our Torah for today we saw that when the glory of Y’hovah filled the Tent of Meeting even Moshe could not enter. It’s the same with the Temple in the heavens at this time. No man can enter. Does this include Yeshua? If so, he has his marching orders. He is astride his steed, his clouds of angels and witnesses are gathered and ready and he is awaiting the fulfillment of the plagues on the earth. Q&C
End of Shabbat Bible Study