Sunday, January 30, 2011

Psalm 32:7

Psalm 32:7

Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah.

1. “Thou art my hiding place; thou shalt preserve me from trouble…”

a. The statement is that the LORD God is my hiding place and that he shall preserve me from trouble.

b. preserve [5341 * natsar] [Strong: to guard, watch, watch over, keep.]

c. trouble [6862 * tsar] [Strong: narrow, tight, straits, distress, adversary, foe, enemy, oppressor.]

2. “…thou shalt compass me about with songs of deliverance. Selah.”

a. . compass [5437 * cabab] [Strong: to turn, turn about or around or aside or back or towards, go about or around, surround, encircle, change direction.

b. songs [7438 * ron] [Strong: ringing cry, shout, cry (of joy)] [Gesenius: shouting for joy, shouts of deliverance.] [AMG: It refers to a song of jubilation, of celebration.]

c. deliverance [6405 * pallet] [Strong: deliverance or escape.]

d. One of the ways that God will preserve us from trouble is by encircling us with praise and worship, with songs of deliverance. Anointed music will drive away evil spirits.

1). 1 Samuel 16:23 And it came to pass, when the evil spirit from God was upon Saul, that David took a harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him.

e. Elisha the prophet knew the power of anointed music because when Jehoshaphat the king of Judah, Jehoram, the king of Israel, and the unnamed king of Edom wanted to know the word of the LORD, he requested a musician to play and as he did the hand of the LORD fell on Elisha and he was able to give the word of God.

1). 2 Kings 3:15 But now bring me a minstrel. And it came to pass, when the ministrel played, that the hand of the LORD came upon him.

f. A powerful lesson about praise when comparison of Scriptures is made in Psalms and Matthew.

1). Psalm 8:2 Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightiest still the enemy and the avenger.

2). Matthew 21:15, 16 And when the chief priests and scribes 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,

And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?

a). David declares “out of the mouth of babes and sucklings thou hast ordained strength” while Jesus declared, “out of the mouths of babes and sucklings thou hast perfected praise. Th e NIV uses the word “ordained”, God has ordained that praise of God come out of our mouth. The effect according to David is we are strengthened and the enemy and the avenger are stilled.

b). still [7673 * shabath] [Strong: to cease, desist, rest, to cause to cease, put an end to, to exterminate, destroy, to cause to fail.]

c). Our enemy the devil is stilled, is caused to cease his giving us trouble, by our praise and worship of God. Hallelujah!

3). A perfect example is in the life of Jehoshaphat in 2 Chronicles.

a). 2 Chronicles 20:1-30 It came to pass after this also, that the children of Moab, and the children of Ammon, and with them other beside the Ammonites, came against Jehoshaphat to battle.

Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they be in Hazazontamar, which is Engedi.

And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah.

And Judah gathered themselves together, to ask help of the LORD: even out of all the cities of Judah they came to seek the LORD.

And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court,

And said, O LORD God of our fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee?

Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?

And they dwelt therein, and have built thee a sanctuary therein for thy name, saying,

If, when evil cometh upon us, as the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name is in this house,) and cry unto thee in our affliction, then thou wilt hear and help.

And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not;

Behold, I say, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.

O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee.

And all Judah stood before the LORD, with their little ones, their wives, and their children.

Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the Spirit of the LORD in the midst of the congregation;

And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but God's.

To morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel.

Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the LORD will be with you.

And Jehoshaphat bowed his head with his face to the ground: and all Judah and the inhabitants of Jerusalem fell before the LORD, worshipping the LORD.

And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the LORD God of Israel with a loud voice on high.

And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper.

And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy endureth for ever.

And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten.

For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another.

And when Judah came toward the watch tower in the wilderness, they looked unto the multitude, and, behold, they were dead bodies fallen to the earth, and none escaped.

And when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in gathering of the spoil, it was so much.

And on the fourth day they assembled themselves in the valley of Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day.

Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for the LORD had made them to rejoice over their enemies.

And they came to Jerusalem with psalteries and harps and trumpets unto the house of the LORD.

And the fear of God was on all the kingdoms of those countries, when they had heard that the LORD fought against the enemies of Israel.

So the realm of Jehoshaphat was quiet: for his God gave him rest round about.

g. When we praise God, we are in a spiritual position of offense.

1). Psalm 149:6-9 Let the high praises of God be in their mouth, and a twoedged sword in their hand;

To execute vengeance upon the heathen, and punishments upon the people;

To bind their kings with chains, and their nobles with fetters of iron;

To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD.

Friday, January 28, 2011

Exodus 15:26

Exodus 15:26

And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.

1. “And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes…”

a. As previously stated this verse is divided into the three parts mentioned at the end of the previous verse. In this portion we can clearly see the definition of a “statute”, a prescribed limit, boundary or condition. The boundaries must be kept, the conditions must be met, the decrees must be obeyed, in order to be entitled to receiving the ordinance. The “statute” reveals what we must do, our responsibility.

2. “…I will put none of these diseases upon thee, which I have brought upon the Egyptians:…”

a. Before we continue the discussion of the three parts of these two verses, we must understand the above sentence in light of Biblical/Covenantal language.

1). Sickness and disease and death came into the world because of Adam’s sin.

a). Romans 5:12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

2). Sickness and disease is defined in the New Testament as a tool of the devil.

a). Luke 13:10-16 And he was teaching in one of the synagogues on the sabbath.

And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.

And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.

And he laid his hands on her: and immediately she was made straight, and glorified God.

And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.

The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?

And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?

b). Acts 10:38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

3). Healing is provided in both the Old and New Covenants.

b. Within Biblical language there is an assumption of responsibility by God because He is the Creator. He created everything in the spiritual and the physical and the laws governing it all. He created the laws that govern the physical universe, such as the law of gravity. He also created the laws that govern the spiritual, such as the law of reaping and sowing. When people violate those laws, through their own free will that God has given them, there is an assumption of responsibility by God because He is the Creator, even though He personally is not actually doing the act..

1). In Exodus 7:3, 13 God said He was going to harden Pharoah’s heart, and yet in Exodus 8:15, 32 it says Pharoah hardened his own heart.

2). In Isaiah 6:9, 10 it refers to Israel, whose heart and ears are seemingly prevented from hearing and seeing and ultimately receiving conversion and healing. Yet Jesus said in Matthew 13:13-15 that these people hardened their own heart through disobedience.

3). Finally in Romans 1:18-32 we see the laws, the boundaries, that God has ordained and we see process of mans disobedience that causes of maladies because of man’s sin. Man persist in engaging in sin, and God not violating mans free will, allows it, and man descends into bondage to the sin. This process is described as God “giving man up to sin.”

b. In this portion of the verse we can see the definition of “ordinance”, a decision or execution of judgment that occurs when the conditions are met. The execution of the judgment is, “I will put none of these diseases upon thee, which I have brought upon the Egyptians:” Again, this is spoken from the perspective of God as Creator and His assumption of responsibility.

3. “…or I am the LORD that healeth thee.”

a. LORD [3068 * Jehovah] the self-existent or eternal one, the National Jewish name for God.

b. healeth [7495 * rapha’] to mend, to cure, to heal, physician, repair.

1). Some writers declare, The LORD our Doctor. The LORD our Healer.

c. This is one of the seven Redemptive names of God.

1). Jehovah-Jireh: "the Lord will provide" (Genesis 22:13,14). i.e., will provide a sacrifice.

2). Jehovah-Rapha: "the Lord that healeth" (Exodus 15:26).

3). Jehovah-Nissi: "the Lord our banner" (Exodus 17:8-15).

4). Jehovah-Shalom: "the Lord our peace," or "the Lord send peace" (Judges 6:24).

5). Jehovah-Ra-ah: "the Lord my shepherd" (Psalm 23.).

6). Jehovah-Tsidkenu: "the Lord our righteousness" (Jeremiah 23:6).

7). Jehovah-Shammah: "the Lord is present" (Ezekiel 48:35).

Exodus 15:22-25

Exodus 15:22-25
So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.
And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.
And the people murmured against Moses, saying, What shall we drink?
And he cried unto the LORD; and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them,
1. “And he cried unto the LORD; and the LORD shewed him a tree…”
a. tree [6086 * ‘ets] [Strong: a tree (from its firmness); wood, sticks, plank, pine, staff.]
1). It is obviously used in a great variety of uses describing many things made of wood, such as trees, pieces of trees, furniture, houses, etc.
b. A few of the newer translations use different wording in this verse.
1). [NIV]Then Moses cried out to the Lord, and the Lord showed him a piece of wood.”
2). [NRSV] “…and the LORD showed him a piece of wood…”
c. Most importantly, in light of the fact that this passage in Exodus 15 reveals one of the seven Redemptive names of God, I believe the use of the word “tree” is necessary. All of the seven Redemptive names of God point prophetically to the finished work of Christ and all of the benefits within that Redemption.
d. The use of the word “tree” compliments the type and foreshadowing of our redemption in Christ Jesus being crucified on a cross/tree.
1). Galatians 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
2). Deuteronomy 21:22, 23 And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree:
His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.
e. The most important example of the complimenting the type and foreshadowing of our redemption is found in 1 Peter.
1). 1 Peter 2:24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
a). Here we see the combination of the wording tree with healing as in found in Exodus 15.
2. “…which when he had cast into the waters, the waters were made sweet:
a. sweet [4985 * mathaq] [AMG; a verb meaning to be sweet, to be pleasant.]
3. “…there he made for them a statute and an ordinance…” and there he proved them…”
a. We must not miss that this part of the verse is divided into three parts. The statute, the ordinance and the proving.
b. statute [2706 * choq] [Strong: statute, ordinance, limit, something prescribed, prescribed limit, boundary, enactment, decree, ordinance, specific decree, conditions.]
c. ordinance [4941 * mishpat] [Strong: judgment, justice, ordinance, decision (of judgment), execution (of judgment).
d. Looking at the definitions of the words we can see a twofold announcement that demands to be divided.
4. “…and there he proved them…”
a. proved [5254 * nacah] [Strong: to test, try, prove, tempt, assay, put to the proof or test.]
b. I cannot help but believe that the proving, the testing, the trying that this verse is referring to is not really referring to the geographical site Marah. I believe it refers to the “statute” and the “ordinance” the LORD was giving them. The obedience to the statute was their responsibility, and the execution of the ordinance was God’s responsibility. 
1). Malachi 3:10 Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.
a). In Malachi God was exhorting the Jewish people to tithe to Him and ‘prove’ Him, to see if He is faithful to His word. In other words, God said, “Put me to the test!” In Exodus the Jewish people are being put to the test!

Friday, January 14, 2011

Luke 1:5

Luke 1:5

There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.

1. “…a certain priest named Zacharias, of the course of Abia…”

a. Alfred Edersheim, in his wonderful work, The Life And Times of Jesus The Messiah, says that the course of Abia occurred in our month of October.

1). “It was the first week in October 748 A.U.C., that is, in the sixth year of our present era, when the ‘course of Abia—the eighth in the original arrangement of the weekly service—was on duty in the Temple.” Life and Times of Jesus The Messiah, Book II, Chapter III.

a). As mush as I have been blessed by the work of Alfred Edersheim, I have to disagree with him on his determinism on the timing of the course of Abia. Edersheim was a proponent of the December 25th date for the birth of Jesus, a date I agreed with for most of my Christian life but now do not. The reason is the fact that the Feasts of the Lord that God had given to the Jewish people were types and foreshadows of events in the New Covenant.

b). Hebrews 10:1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

c). Colossians 2:16, 17 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:

Which are a shadow of things to come; but the body is of Christ.

2). For well over 3o years of my Christian life I did not see the significance of the meaning of “the course of Abia”. It is a fact that if one was familiar with the Jewish calendar and the timing of the 24 courses of the priesthood as they were executed during the calendar, one could determine approximately the conception of John the Baptist and following that the conception and the birth of Christ. There are some good teachings on the web that go through all of the necessary Scriptural information. I attempted to choose the easiest to understand. The material put forth by John J Parsons at Hebrew For Christians was easiest for me.

b. The following is by John J. Parsons at

1). As you will see, the crux of the arguments both for and against the late December dating of the birth of Yeshua depend upon the date assigned to the “course of Abia” and the

precise time that Zacharias -- John the Baptist’s father -- was in the Temple when he was visited by the angel Gabriel. But what is the “course of Abia” and why is it important?

2). King David (1 Chr 28:11-13) divided the sons of Aaron into 24 “courses” or groups (1

Chr 24:1-4) to create an orderly schedule by which the Temple of the Lord could be

staffed for the year. Once these courses were established, lots were drawn to determine

the sequence each group would serve in the Temple (1 Chr 24: 7-19). Each of the 24

courses of priests would begin and end their service on the Sabbath for a tour of duty of

one week (2 Chr 23:8, 1 Chr 9:25). The issue turns on the date assigned to the “course of Abia” and the precise time that Zacharias was in the Temple when he was visited by the angel Gabriel.

3). The Jewish calendar begins in the Spring (Nisan), so the first course of priests (Jehoiarib) would serve for seven days. The second week would then fall to the family of Jedaiah.

The third week would be the festival of Passover, when all priests would be present for

service, so the schedule would resume with the third course of priests (Harim) on the

fourth week. By the tenth week, since both Passover and Shavu’ot had occurred, the 8th

course of Abia (Abijah) would be called for temple service. By means of this

arrangement, after the 24th course was completed, the cycle of courses would repeat, so that in a given year each group of priests would serve in the Temple twice per year (in

addition to the three major festivals).

4). Argument for a Tishri (Sukkot) Birth

There are several reasons to believe that Yeshua was born during the Fall, in particular, during the festival of Sukkot. Among the reasons cited are as follows:

a). Yeshua's cousin, John the Baptist, was conceived in mid Sivan (May/June) and born 40 weeks later on Nissan 15, the Passover.

b). John's father (Zacharias) was a Levite who was assigned to serve in the temple

during the course of "Abia," the 8th course of the year. (Luke 1:5, 1 Chr 24:10)

c). Since the cycle of service began on the first Shabbat of Nisan but both Passover

and Shavu'ot require all priestly courses to serve, the actual time the 8th course

would serve would be during the 10th week of the year. This places Zacharias'

service in the Temple as beginning on the second Sabbath of the month of Sivan


d). It is written that John was conceived shortly after this tour of duty

(Luke 1:23-4). Therefore, John the Baptist was probably conceived shortly after

the third Sabbath of the month of Sivan (i.e., late Sivan).

e). Therefore John the Baptist was born around Passover (Nisan 15). (Recall that

Yeshua said that John the Baptist was a type of Elijah the prophet (Matt 17:10-13, cp. Luke 1:17). (Even today it is customary for Jews to set out a special cup of wine during the Passover Seder meal in anticipation of the arrival of Elijah for the festival.)

f). Yeshua was conceived in late Kislev (Nov/Dec) and born 40 weeks later during Sukkot.

g). Yeshua was conceived six months after John the Baptist (Luke 1:24-27, 36). Note

that the "sixth" month refers to Elizabeth's pregnancy, not the month of Elul (cp.

Luke 1:36).

h). Six months added to late Sivan is late Kislev, which is the time of the conception of Yeshua (note that the first day of the Jewish festival of Chanukah, the Festival of

Lights, is celebrated on the 25th day of Kislev, and Yeshua is called the Light of the world (John 8:12, 9:5, 12:46)).

i). From the 15th day of Nisan (John's birthday), we add six months to arrive at the 15th

day of the 7th month, Tishri - the first day of the festival of Sukkot.

If the day of his birth were the first day of Sukkot, the day of his circumcision would be the eighth day, Shemini Atzeret/Sinchat Torah, which, like the first day, is a day of

sacred assembly (Leviticus 23:39). On this day the Jews complete their annual cycle of Torah readings and start again from Bereshit (Genesis). Simchat Torah is considered to be a time of "fulfillment" of the Torah. The circumcision of Yeshua at this time indicates how he had come to fulfill the Law and the Prophets (Matt. 5:17-18).

5). Summary: Since Zacharias served during the tenth week and Elizabeth conceived

shortly thereafter, we can place the date of Yeshua' birth during the festival of Sukkot.