Psalm 8-11

If you are willing we have a big ol chunk of meat to consider today brought to us by Psalm 8.

I expected to work through 8 Psalms initially until I was moved to focus more on this Psalm and so today we will only cover 8-11, or four of them.

Some suggest that Psalm 8 was written during the time of vintage or when wine is produced then harvested, and this iw what moved David to write it.

Because of the wonder and beauty of this period of harvesting from the earth it’s bounty it is believed it caused David to compose a Psalm of rejoicing in what YAHAVAH had done.

Another tie to vintage is because some believed that the Garden of Eden was formed at the same time of year as when the best grapes are harvested – so there is that.

Ignoring this interpretation, the Chaldee (or Aramaic version) reads, “A Psalm of David to be sung upon the harp, which he brought out of Gath.” And David writes,

Psalm 8:1 O YAHAVAH our ADONAI, how excellent is thy name in all the earth! who hast set thy glory above the heavens.

Translated this is, O YAHAVAH, our Prop, our Stay, or Support or to most believers, our JEHOVAH, our Lord.

The word Lord from the Hebrew is Adonai and is frequently used in scripture instead of YAHAVAH itself. When did this practice occur?

After the Nation was exiled to captivity and the Jews came out and believed that the Name YAHAVAH was too sacred to be used. Seriously.

Remember this was the very Name YAHAVAH told Moses to make known, but after the captivity the Jews obscured His name with a replacement term, Adonai, so in reality it is as a replacement name for YAHAVAH Himself.

There are subtle differences to it as YAHAVAH has significant meaning and Adonai is a more direct way to say, the Lord who rules, judges, directs and supports.

Some believe that this particular term is a direct reference to Yeshua whom Paul repeatedly identifies as the Lord and I am unsure if this was David’s intention or something that happened without his knowledge and was merely conveyed by the Spirit. This stance is heightened when David adds,

“How excellent is thy name in all the earth!”

So where Christians interpret the meaning to refer to Yeshua in many cases, and suggest that proof of this is found in the way that name has spread across the world today, I think David was referring to the name YAHAVAH.

At this point David begins to compare the most glorious works of God as those seen in the heavens and he states that His glory is infinity above even all that Man can see above him.

The meaning seems to ultimately suggest that no power, no earthly or heavenly creation, no star or moon clustered into trillions above can or will ever surpass His glory which stands above all.

From this perspective we can readily see the paltry, even utterly insipid, practices us humans make when we choose or even mistakenly lift or level ANYTHING up to Him by comparison.

I mean, really, how insulting when a created being (Man) will whittle a piece of ivory or smelt a piece of tin, fabricate it, and then worship it in His place – or even in addition to worshipping Him with all of the heart, might, and mind.

Allow yourself some introspection, frequently, often, even daily – and ask, what do I have in my life that might fall into this shameful category?

We know the standard culprits – money, sex, beauty, the arts, occupation, substances, past-times.

But there are actually more sinister idols we bear about and may not even know it, like ego, pride, obstinance, indifference and the opinions of others.

As redundant as this is becoming in our study of the Old Testament, the main point God appears to have with humanity is our desire and tendency toward idolatry.

It’s pretty difficult because we are surrounded with things that demand our attentions to even exist, aren’t we?

Maybe invite Him to shine a light into your heart, with full access, and to show you, personally, what lingers around trying to assume His role in your life as your first priority.

The significance of Him being over all things is found in the victory of God’s only human Son who, having overcame all things, ascended into heaven, even to the side of the very throne of God His Father, having said before ascending, as it is written in Matthew 28:18,

Matthew 28:18 All power is given unto me in heaven and in earth.

And then, once everything was put under His feet by and through that very power, Paul says in 1st Corinthians 15:28

“And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.”

And now, in our day, YAHAVAH reigns, as the all in all, in and completely through His Son who I personally believe has now sat on the throne as YAHAVAH, the One True God.

David then writes and refers to the meaning and approach through which God accomplished all of this and the type of power it took, which is so contrary to the way we humans accomplish things when he added in verse 2

2 Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.

When we look to creation, when we look to His power and might, we might be inclined to think God rules and reigns through force, terror, and fearful manipulation.

We might allow ourselves to think He exercises His strength and power through armies, and fear and trepidation, with muscle men and such ruling in the heavens and earth.

And while the enemies of God on earth have been at war with Him through such power and might and through human intellect and the power of the flesh, this is not how He had the victory, is it?

It is here that we are confronted with a unique word – meek. Gooing back to Moses, a type for our victor, our Savior and God with us we read in
Numbers 12:3

(Now the man Moses was very meek, above all the men which were upon the face of the earth.)

The Greek word for meek is prah-oose and the best meaning of the word?
(beat)

Humble.

The longer I live and am in His word, the longer I engage with those who seek Him and those who pretend to seek Him, the focal point and the difference between those who receive Him, follow Him, and embrace Him from the heart is they can collectively be categorized as meek with the best definition being humble.

In fact, I am of the opinion that before faith, and before real agape love is possible, humility and meekness of heart prepares the heart soil of every genuine believer for conversion, followed by the growth of faith and agape love.

What produces this humility, this meekness? I suppose a number of factors that are received and accepted by those who possess it – which we will not go into presently but the scripture Old and Apostolic speak profoundly about the attribute of meekness. Psalm’s in particular will reference meekness often, including Psalm 22:26

The meek shall eat and be satisfied: they shall praise YAHAVAH who seeks him: your heart shall live for ever.

Psalm 25:9 says,

“The meek will he guide in judgment: and the meek will he teach his way.”

Psalm 37:11 was cited by Yeshua in the Mount as it says,

But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.

And Psalm 76:9 says

When God arose to judgment, to save all the meek of the earth. Selah.

Psalm 147:6 adds
The LORD lifteth up the meek: he casteth the wicked down to the ground.

And Psalm 149:4 plainly states

For the LORD taketh pleasure in his people: he will beautify the meek with (???) salvation.

Isaiah said in 29:19

The meek also shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel.

And notice to whom the Gospel was prophesied to be preached to in the famous Isaiah 61:1 verses our King cited in the synagogue, saying

The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;

Finally in the Old Testament, Zephaniah wrote in Zephie 2:3

“Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD’S anger.

In His incarnation, we recall God with us plainly saying,

Matthew 11:29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

God with us was humble. The very creator of the heavens and earth was humble. He was consummately meek.

Central to the notion of meek humility is a heart-felt and total reliance on Him and Him alone as the humility that we embrace before Him will not allow us to seeking anything else.

In other words, humility is a key to overcoming idolatry. Jumping out to 1st Peter 3:4 we get some beautiful insights as he wrote

But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.

In the face of human hubris which tends to energize and power the flesh and Darkness alike, David here in Psalm 8 reminds us that the Living God ordained (the better term is appointed) “babes and sucklings” to bring forth His strength into the world and did NOT use power of the flesh, human intellect, or money and wealth to win.

Instead, both David and Christ validate that to be like children in heart, meek and humble was where His power reigned and that out of the mouth of the innocent, the pure and humble, and from those without guile, would God have victory over His enemies above and below.

From the weak, from the unassuming, from those who are as little children in their hearts, minds and mouths.

Of course, we know how Paul described this ordination or appointment when he wrote in 1st Corinthians 1,

1st Corinthians 1:27-28 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence.

We see the prophetic words of David about babes and the descriptive words of Paul about God using the weak things come into reality in Yeshua’s life when He prayed in Matthew 11:25-26, saying,

“I thank thee, O Father, YAHAVAH of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight.

Then closer to His death we remember reading the account in Matthew 21 of His triumphal entry into the City of Peace which was about to fall, and it says,

Matthew 21:6 And the disciples went, and did as Jesus commanded them,
7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon.
8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.
9 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 the Lord; Hosanna in the highest.
10 And when he was come into Jerusalem, all the city was moved, saying, Who is this?
11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee.
12 And Jesus went into the temple of God, 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 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 Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?

Isn’t it fascinating, and doesn’t it turn some of the religious myopic descriptions of meekness and humility on its head when we compare the meek expressions of our Lord as seen in Him sitting on a donkey and her colt to enter the city, but then once in the temple overthrowing their tables and the seat of those who sold doves?

Can we see how meekness and humility does not translate to, does not mean failing to stand for Truth or failing to put God first and foremost.

But what empowered Him to act in this way? This is the question.

See, what empowers the world is pride, and all that comes with it. That is driven by self, ego, human intellect, and will.

But not those who walk meekly. What governs us is an absolute sold-out dedication to Him and the interesting thing about this dedication is it moves us to see ourselves for who we are before Him – that is humility – and to then do His will as He moves us through His Spirit.

This is how, in my estimation, humility plays out in our lives while mortal. What is difficult about this is that to many, when we humbly clear tables many will interpret this as arrogance.

It’s not arrogance if and when we, from the heart, are acting by the fruit of the Spirit because of our sold our humble devotion to Him and Him alone.

At this point, after saying that His Glory is above all of what He has created, David is moved to sing about His awe of God as observed through creation, and he says at verse 3,

3 When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained (or appointed – and he then asks) 4 What is man, that thou art mindful of him? and the son of man, that thou visitest him?

So what exactly does this line mean,

“What is man that thou art mindful of him or the Son of Man, that thou visiteth Him?”

Some believe it refers to Adam (the first Man mentioned), and then Cain his Son, whom God visited upon him killing his brother.

Others believe it speaks of the first man, Adam, and then Christ, the second Adam, who preferred the title, Son of Man more than any other and who, of course, God also “visited” at least His baptism and then on the Mount of Transfiguration.

We do, however, have some additional insight into the meaning when we read the book of Hebrews, where it says in chapter 2:5-10, and where the writer was speaking of the age to come, says,

Hebrew 2:5 For unto the angels hath he not put in subjection the age to come, whereof we speak.
6 But one (meaning David) in a certain place (meaning here in Psalm 8) testified, saying, “What is man, that thou art mindful of him? or the son of man, that thou visitest him?”

Now, hang tough here because the explanation is not easy and I may be making a mess out of it, but the writer appears – in my estimation, He appears to be at first talking about human beings but shifts to speaking of Christ, the Son of Man.

Could be wrong, but to me this seems to make the most sense. So, in verse 5 the writer is speaking about Christ, to who’s hands the age to come was placed (and not in the hands of angels). Got that.

But then citing David the writer quotes where he asked, What is MAN that thou art mindful of him (meaning humanity) and then, (or) the Son of Man that thou visited him (meaning Christ).

Then in verse 7 the writer adds,

7 Thou madest him (man in general through Adam) a little lower than the angels; thou crowned him with glory and honor, and didst set him over the works of thy hands:

This description is in direct accord with what God says in the Genesis account. And the writer adds,

8 Thou hast put all things in subjection under his feet.

Again, this is in accord with the material earth and all of its creations – humanity is to have dominion over all such things as all things have been made subject to us.

With this view we are better equipped to understand philosophies and faddish trends where it is suggested that humanity ought to subject to things (like the environment, animals, and all living things) instead of the way God ordained us to be.

That said, however, this order does not suggest that humanity approach this responsibility selfishly or indifferently to the things subject to us but that we approach it with respect, honor, care and consideration for the well being of everything in our care.

To treat animals and the seas, skies and earth indifferently and with brash entitlement is another result of human hubris, greed and arrogance and is far from the approach God would have us reign.

We know this by and through the way our King reigns over all things and from Him we take our lead.

Going back to Hebrews, where I believe the writer is still speaking of the human race, he continues and says,

“For in that he (God) put all in subjection under him (man), he left nothing that is not put under him. (again as proven by the Genesis account – then listen carefully as the writer adds . . .

“But now we see not yet all things put under him.”

Meaning, Yeshua was not put in subjection to us, which is proven by him adding . . .

9 But . . . we see Yeshua, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.
10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

Note that in verse 7 the writer is speaking of the first man and all those that came from him as being made lower than the angels but here at verse 9 the writer speaks of the man Yeshua also being made lower than the angels? This is significant.

And in and through this we discover a fascinating model and an application after taking all of this into account.

See, to the first man, Adam, made lower than the angles in whom God put the whole earth under his feet (as the Genesis account reflects, and by the way, how the rest of this Psalm suggests).

But then, once Christ, the last Adam, had victory over the first Adam dropping the ball, we see God putting all things in His hands and control, along with all of His enemies, under His feet.

And this is a remarkable ordering of things according to God’s appointments first speaking of Man then speaking of the Son of Man.

So again, after describing the dominion Man has over all things on the earth, the writer of Hebrews adds,

9 But . . . we see Yeshua, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.
10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

Hope that made sense. Going back to David’s Psalm now we see David, who rhetorically asks, what is man or the son of man that thou art mindful of him, and speaks of the first Adam (or all of us in the flesh and says at verses 5-8

5 For thou hast made him a little lower than the angels, and hast crowned him with glory and honor.
6 Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:
7 All sheep and oxen, yea, and the beasts of the field;
8 The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas.

And David concludes, repeating what the Psalm opened with by saying,

9 O YAHAVAH our Adonai, how excellent is thy name in all the earth!

Which, to us, can be either, because of the incarnation, Yeshua, or in fulfillment, YAHAVAH and or both.

Now we will push through Psalm 9-15 in very quick order as the theological ideas are either repeated or not as pressing.

PSALM 9

The inscription to this Psalm might be, “A Song of David, to be sung concerning the Death of the Strong Man, (or champion,) who went out between the Camps.”

Who was that strong man who went out between the camps? None other than Goliath. So apparently this Psalm was composed on account of his defeat.

Interestingly, the Syriac version states as the introduction:

“A Psalm of David concerning Christ’s receiving the throne and the kingdom, and defeating his enemies.”

And the ARABIC translation reads,

“Concerning the mysteries of the Son, as to the glory of Christ, his resurrection, and kingdom, and the destruction of all the disobedient.”

And then about a hundred other MSS merge the words from all of the above into the way they describe such.

Most interesting is some early church Fathers translate it, saying

“concerning the youth or infancy of the Son” causing other translations to read,
“concerning the incarnation of our YAHAVAH.”

Who knows – may the Spirit lead as we read.

What is intriguing is that when we consider David slaying the Giant Goliath with a single stone and sling, embedding the rock into his massive forehead then running and chopping the head off the human beast, we have an old Testament physical picture of what the Messiah who would come through His line would do spiritually – taking us back to the start of the teaching today where it is NOT by might but meekness that Christ brought down Satan and the Dark.

So, as we read through Psalm 9 keep the mixed application in mind of both David slaying Goliath physically and Christ leveling the Goliaths of this world spiritually.

Psalm 9:1 <> I will praise thee, O YAHAVAH, with my whole heart; I will shew forth all thy marvellous works.
2 I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.
3 When mine enemies are turned back, they shall fall and perish at thy presence.
4 For thou hast maintained my right and my cause; thou satest in the throne judging right.
5 Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.
6 O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.
7 But YAHAVAH shall endure for ever: he hath prepared his throne for judgment.
8 And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.
9 YAHAVAH also will be a refuge for the oppressed, a refuge in times of trouble.
10 And they that know thy name will put their trust in thee: for thou, YAHAVAH, hast not forsaken them that seek thee.

Then David adds,

11 Sing praises to the YAHAVAH, which dwelleth in Zion: declare among the people his doings.
12 When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.

(NOTE THE NKJV writes, “When He avenges blood, He remembers them; He does not forget the cry of the humble.”)

13 Have mercy upon me, O YAHAVAH; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death:
14 That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.
15 The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken.
16 YAHAVAH is known by the judgment which he executes: the wicked is snared in the work of his own hands. Higgaion. Selah.
17 The wicked shall be turned into hell (sheol) and all the nations that forget God.
18 For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever.
19 Arise, O YAHAVAH; let not man prevail: let the heathen be judged in thy sight.
20 Put them in fear, O YAHAVAH: that the nations may know themselves to be but men. Selah.

PSALM 10

The sentiments of this Psalm are repeated in Psalm 13, 35, and 53. It is believed to have been penned in reference to Sanballat, a persecutor of the Nation who is described in Nehemiah which means he appears in the narrative after the Babylonian exile.

The summary is that God is represented here as standing at some distance, beholding the oppression of his people, and yet apparently disregarding it.
We will also just read it.

Psalm 10:1 Why standest thou afar off, O YAHAVAH? why hidest thou thyself in times of trouble?
2 The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined.
3 For the wicked boasteth of his heart’s desire, and blesseth the covetous, whom YAHAVAH abhorreth.
4 The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts.
5 His ways are always grievous; thy judgments are far above out of his sight: as for all his enemies, he puffeth at them.
6 He hath said in his heart, I shall not be moved: for I shall never be in adversity.
7 His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity.
8 He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.
9 He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net.
10 He croucheth, and humbleth himself, that the poor may fall by his strong ones.
11 He hath said in his heart, God hath forgotten: he hideth his face; he will never see it.

12 Arise, O YAHAVAH; O God, lift up thine hand: forget not the humble.
13 Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require it.
14 Thou hast seen it; for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless.
15 Break thou the arm of the wicked and the evil man: seek out his wickedness till thou find none.
16 YAHAVAH is King for ever and ever: the heathen are perished out of his land.
17 YAHAVAH, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear:
18 To judge the fatherless and the oppressed, that the man of the earth may no more oppress.

PSALM 11
Is a short Psalm of David written to a chief musician, who may be seen as a master-singer, leader of the band or person who directed the choir.

That said, however, a better translation reads, “To the Conqueror,” and as a result, some deep and mystical meaning has been assigned to it which probably have nothing to do with the text.

We see repeated themes here that include that He will try or test the righteous. Let’s read it.

Psalm 11:1 <> In YAHAVAH put I my trust: how say ye to my soul, “Flee as a bird to your mountain?”
2 For, lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart.
3 If the foundations be destroyed, what can the righteous do?
4 YAHAVAH is in his holy temple, YAHAVAH’S throne is in heaven: his eyes behold, his eyelids try, the children of men.
5 YAHAVAH trieth the righteous: but the wicked and him that loveth violence his soul hateth.
6 Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup.

7 For the righteous YAHAVAH loveth righteousness; his countenance doth behold the upright.

And we will return to Psalm 12 next week, Lord willing.

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