{Disclaimer: these are my rough teaching notes I use in my Mishkan Katan weekly broadcasts. There will be "typos". Proceed at your own risk, lol.You can find all my Mishkan Katan video teachings on my YouTube channel: genahood2818 . Look on the playlist called Messianic LAMB TV Network.}
Boker tov and welcome in. This morning we will be taking a look at Psalm 86, to begin our study. Go ahead and turn there in your copy of the Scriptures. This is a psalm with a superscription, and in my translation it says, “a prayer of David”.
The sages say that David wrote this prayer to ask Hashem to rescue him from his enemies, most notably King Saul, but that in addition to this David longed to magnify the glory of God in the eyes of the entire world. He recognized that the entire purpose of his existence was to glorify God. It is the purpose of the existence of each of us as well.
Oddly, this psalm has been placed in the line-up in the middle of a series of psalms, written by the sons of Korach, and this is the only psalm in the third section of the Book of Psalms that is attributed to David.
Let’s read the psalm together. I’m reading from the CJB, as usual for this study.
1 Listen, Adonai, and answer me,
for I am poor and needy.
2 Preserve my life, for I am faithful;
save your servant,
who puts his trust in you
because you are my God.
3 Take pity on me, Adonai,
for I cry to you all day.
4 Fill your servant’s heart with joy,
for to you, Adonai, I lift my heart.
5 Adonai, you are kind and forgiving,
full of grace toward all who call on you.
6 Listen, Adonai, to my prayer;
pay attention to my pleading cry.
7 On the day of my trouble I am calling on you,
for you will answer me.
8 There is none like you among the gods, Adonai;
no deeds compare with yours.
9 All the nations you have made
will come and bow before you, Adonai;
they will honor your name.
10 For you are great, and you do wonders;
you alone are God.
11 Adonai, teach me your way,
so that I can live by your truth;
make me single-hearted,
so that I can fear your name.
12 I will thank you, Adonai my God,
with my whole heart;
and I will glorify your name forever.
13 For your grace toward me is so great!
You have rescued me from the lowest part of Sh’ol.
14 God, arrogant men are rising against me,
a gang of brutes is seeking my life,
and to you they pay no attention.
15 But you, Adonai,
are a merciful, compassionate God,
slow to anger
and rich in grace and truth.
16 Turn to me, and show me your favor;
strengthen your servant, save your slave-girl’s son.
17 Give me a sign of your favor,
so that those who hate me
will see it and be ashamed,
because you, Adonai,
have helped and comforted me.
A lot of people are afraid of prayer. They become paralyzed that they aren’t “doing it right”. Some people won’t even pray out loud in front of others. I had a great-uncle who was that way. When in church and a visiting minister called on him to pray, his wife, my great-aunt, would always stand and pray in his stead. Just the other day, I was in a church training. We were divided up into small groups, and each group was instructed to pray together over some prayer points. It was uncomfortable for even some of those who volunteered to pray, to pray out loud.
I get that some of us are more shy than others, and that’s ok. The commentator Malbim describes prayer like this: “Prayer is not simply a plea to God to fulfill bodily needs, but rather it is a fervent outpouring of the soul which yearns to soar heavenward and cleave to its Maker.” I have always loved the little acrostic ACTS applied to prayer. It just is good to keep me focused and balanced in my prayers so that my prayers are not all “gimme” prayers.
A stands for “adoration.” Praising our God for who He is and for His great loving works toward us.
C stands for “confession”. We should regularly in prayer confess our sins and repent of them.
T stands for “thanksgiving”. This indicates specifically thanking God for His blessings to us.
S stands for “supplication”. This word means begging God to intervene in situations, according to His will. In other words, asking that His “will be done, on earth as it is in Heaven.”
Let’s try to find those elements in this prayer of David’s. Where to you see adoration?
How about verses 5, 8-10, and 15?
Confession is seen in verse 1.
Thanksgiving - - where do we see David giving thanks to Hashem? Verses 12 and 13 most notably.
Supplication - - most of the psalm is a supplication, where David is begging Hashem for help. What specifically is David asking Hashem to do?
Vs. 1 - - listen and answer
Vs. 2 - - preserve and save
Vs. 3 - - take pity on me
Vs. 4 - - fill my heart with joy
Vs. 6 - - listen and pay attention
Vs. 11 - - teach me; make me single-hearted
Vs. 16 - - turn to me; show me your favor; strengthen and save
Vs. 17 - - give me a sign of your favor
One of the most famous verses of this psalm is verse 8, if you’ll take a look at that. This verse is recited in synagogues as the Torah scroll is being taken out of its cabinet, called the Ark for public reading. This verse may have a somewhat expanded meaning for those of you who heard my teaching on Psalm 83. The phrase “among the gods” - - you now know this refers to Hashem’s heavenly Divine Council.
Before we leave this psalm, let’s take a closer look at verse 16, because it contains a puzzling reference to David’s mother. According to the commentators, the family of Jesse, David’s father was one of the most wealthy and noble in Israel. David’s mother’s name was Natzevet bat Ada’el. The slave-girl reference in verse 16 is also translated “handmaiden”, the same thing that Miriam, the mother of Yeshua, called herself. Mary obviously was not a slave girl to other human beings. Neither was David’s mother. However, David’s mother was apparently a pious woman, a humble handmaiden to God. We will see another reference to this, where David refers to his mother as a handmaiden, in Psalm 116:16.
Let’s move on to the next psalm, Psalm 87.
This is another of the psalms of the Sons of Korach. Korach, you may remember, was an adversary of both Moses and Aaron. He questioned two declarations of Hashem’s. One was that he questioned Moses’ and Aaron’s right to be the chosen leaders of the nation of Israel. The second one he questioned was concerning the increased sanctity of the land of Israel, the promised land. Some of Korach’s sons were spared because they refused to join their father in his revolt, which was not only against Moses and Aaron, but ultimately a revolt against Hashem himself. It is said by the sages that the sons of Korach composed this psalm to extol the virtues of the Promised Land, in order to line up with the declarations and plans of Hashem.
This is a relatively short psalm, only 7 verses. Let’s read it together.
(1) On the holy mountains is [the city’s] foundation.
2 Adonai loves the gates of Tziyon
more than all the dwellings in Ya‘akov.
3 Glorious things are said about you,
city of God. (Selah)
4 I count Rahav and Bavel
among those who know me;
Of P’leshet, Tzor and Ethiopia [they will say],
“This one was born there.”
5 But of Tziyon it will be said,
“This one and that was born in it,
for the Most High himself establishes it.”
6 When he registers the peoples, Adonai will record,
“This one was born there.” (Selah)
7 Singers and dancers alike say,
“For me, you are the source of everything.”
What is meant by “the holy mountains”, here? This is a reference to the mountains of Jerusalem. First of all, Jerusalem is a city “set on a hill”. When the Scriptures make reference to “going up to Jerusalem”, they are not talking about traveling in a northerly direction from some point south of the city. What they meant was that, because the city of Jerusalem was set on hills, at higher elevations, you had to go up in elevation to get to it. The city has three prominent mountains mentioned in Scripture. One is Mount Tsion. Another is Mount Moriah, upon which the Temples were constructed. A third is the Mount of Olives. All of these are quite close together, geographically. In Psalm 125, David again makes reference to the hilly nature of the city when he said in verse two, “Jerusalem surrounded by mountains and Hashem surrounds His nation”. This comparison is a reference to how God gives special Divine protection and providence over Jerusalem.
And what about these gates, mentioned in verse 1? The sages tell us that there were 13 gates of the Temple. There was one for each of the 12 tribes, plus one general gate for general admission.
Verse 3 reminds me of an old, old hymn called “Glorious Things of Thee are Spoken”. We used to sing it from time to time, in my church, when I was a child.
1 Glorious things of thee are spoken,
Zion, city of our God.
He whose Word cannot be broken
formed thee for His own abode.
On the Rock of Ages founded,
what can shake thy sure repose?
With salvation's walls surrounded,
thou may'st smile at all thy foes.
2 See, the streams of living waters,
springing from eternal love,
well supply thy sons and daughters
and all fear of want remove.
Who can faint while such a river
ever flows their thirst to assuage?
Grace, which like the Lord, the Giver,
never fails from age to age.
3 'Round each habitation hov'ring,
see the cloud and fire appear
for a glory and a cov'ring,
showing that the Lord is near.
Thus deriving from their banner
light by night and shade by day,
safe they feed upon the manna
which He gives them on their way.
4 Savior, since of Zion's city
I through grace a member am,
let the world deride or pity,
I will glory in Thy name.
Fading is the worldling's pleasures,
all his boasted pomp and show;
solid joys and lasting treasures
none but Zion's children know.
Can you see how this hymn was drawn from this verse? There is a Selah at the end of verse 2, which indicates we should stop and ponder these truths about Jerusalem. I’ve said before, but it bears repeating. You may not think much of Jerusalem, especially if you have never been there. But, Scripture is clear that it is the place our God, yes, the one you worship, those of you who profess to be followers of Messiah Yeshua, it is the place He favors above all others on the Earth. And, that has not changed.
The rest of the psalm deals with the topic of, as we might ask a new acquaintance in the South, “Where you from?” Where are these places, mentioned here, and what difference does it make?
Rahav is a reference to the nation of Egypt, best we can tell. The Hebrew word means “boasters” or “arrogant”. Isaiah, in 31:7, uses this word to describe the Egyptians. The word, rahav, contains the smaller Hebrew word “ra”, which means “evil”. It’s one thing to boast about something that is true or that you can actually do. But, the Egyptians of Isaiah’s day were boastful of things they were unable to do. Empty windbags, so to speak.
Bavel is a word that is synonymous with Babylon. At the time this psalm was written, there was no Babylonian Empire. It had not reached its heights at that time. Still, it was a major metropolis and quite significant. Rahav is south of Israel, and Bavel is north. Philistia and Tyre were seacoast towns on the Mediterranean, near Israel. Today, Philistia is the area we call Gaza and Tyre is a port city of Lebanon, although originally Tyre was an island nation that the Lord caused to sink into the sea, if I remember correctly. Feel free to fact check me on that last point. There are two Cush regions mentioned in the Bible. One was in Africa, near Egypt. It is sometimes called “Ethiopia”, in English translations. The other was in up in Asia Minor, I believe.
The sages say that each country of the world has special conditions that benefit its residents, conditions that produce noteworthy individuals who are accustomed to their country’s climate, atmosphere, etc. For instance, as a person who was born in and has spent most of her life in the Southeastern United States, I am accustomed to breathing air that is quite humid, especially in the warmer months, but actually year-round. So, when I travel and come back home, the air here feels better to my lungs. Accordingly, each nation will brag about their heroes, “this one was born here”. But, with the land of Israel, it has a beneficial effect on all people who enter the land, regardless of whether each visitor was born there or not. This is not climate effect or an atmospheric effect; it is, rather, a spiritual effect.
Similarly, the nation of Israel has produced more notable achievements than any other people group on earth. Proportionally, based on the fact that the Jews are .2% of the world’s populations, their impact has been supernaturally great in making the world a better place. Just one example of that is that an unusually high number of the Nobel prize winners have been Jewish. While today, Jerusalem is a well-known city, worldwide, she lacks the status of a New York City or a Los Angeles or a Moscow or a London. However, verse 5 promises that in the Messianic Era Hashem will once again establish Jerusalem as the most pre-eminent city in the entire world.
Now, for the last verse. We have seen that music was very important to David. So, he uses his love for music to illustrate that in the future Jerusalem will be a city which lacks no beautiful art, music, wisdom or other civilized cultural phenomena. These musicians will make music with joy, to proclaim their happiness in that day, to sing Hashem’s praises. The people will respond by worshipping Hashem to say “all my being is grounded in You”! What a wonderful day that will be!
Next, in our study today, we will look at Psalm 88, which is a psalm about the agonies of a people or an individual in exile and the soul’s yearning for divine intervention. This is another psalm of the sons of Korach. The superscription tells us that it was to be sung with musical instruments accompanying the voices of the singers.
You might think that the reference in the superscription to Machalat L’anot is a reference to a musical instrument. But, it may or may not be. These are two words that mean “sickness of affliction”, because a person in exile is often “sick at heart” over his exiled status. There are some sages who think that this was a special musical instrument, which bore that name, because of its mournful music afflicts the ears of the listeners and causes them to be in anguish.
Who was this Herman the Ezrachite? I don’t know about you, but I had never heard of him. There are two possibilities.
1. The sage Ibn Ezra believes that this man was a Levite, and we read in first Chronicles 6:18 the following: “from the sons of Kehat, the Levite, was Heiman the singer, the chief singer {according to the sage Metzudot}, the son of Joel, the son of Samuel, the prophet.“ Throughout the book of first Chronicles, we find that many of the Temple singers were sons and descendants of this man named Heiman. So that’s one possibility.
A second possibility concerns a man named Heiman in first Chronicles 2:6. In that verse, we find ourselves in a listing of the descendants of the tribe of Judah. There, this Heiman is recorded as the son of Zerach, who was a son of Judah. We are told this in Genesis 38: 30. The sages Rashi and Radak believe that the author of Psalm 88 was this Heiman and according to the way they interpret things he was called an Ezrachite because his father was named Zerach. At any rate, this man was a brilliant musician. He’s referenced in First Kings chapter 5 verse 11, where it says that Solomon, who was the wisest of all men was even wiser than Heiman and his wise brothers. Heiman and his brothers were called people of song and music, because they composed a great number of beautiful songs, many of which influenced our biblical psalms.
I guess you can take your pick as to which family, Levites or Yehudans, the writer of Psalm 88 was. The superscription seems to indicate that the musical accompaniment was written by the sons of Korach, with the song’s words/lyrics written by Heiman. Rashi has a slightly different “take” on this. He believed that the sons of Korach composed and arranged this song to be sung to Heiman’s instrumental accompaniment. Since Rashi believed Heiman was NOT a Levite and since ONLY Levites were allowed to sing in the Temple courts, as musicians, Heiman was not allowed to sing his own music. However, Israelites of high pedigree were allowed to provide musical accompaniment for the Levitical singers. Thus, if this mysterious Heiman was indeed a member of the tribe of Judah, he could not sing in the Temple, but he could play instruments.
If you are not a musician, you probably found all of that quite tedious. So, we will move on.
Let’s read the first seven verses.
(1) Adonai, God of my salvation,
when I cry out to you in the night,
(2) let my prayer come before you,
turn your ear to my cry for help!
(3) For I am oversupplied with troubles,
which have brought me to the brink of Sh’ol.
(4) I am counted among those going down to the pit,
like a man who is beyond help,
(5) left by myself among the dead,
like the slain who lie in the grave —
you no longer remember them;
they are cut off from your care.
(6) You plunged me into the bottom of the pit,
into dark places, into the depths.
(7) Your wrath lies heavily on me;
your waves crashing over me keep me down. (Selah)
These verses remind me of something Job might say, when he was in the throes of his afflictions. In my morning quiet time, I have been reading the book of Job. Maybe that’s why this sounds familiar! Maybe you have heard a friend of yours say in the past, “I am in Hell”. That’s overstating things, of course, because your friend actually was not physically in Hell, and we pray to God never will be. But, it’s the same type of anguish that is expressed here.
Speaking of friends, or family, in times of anguish you would hope you could find solace in their care for you, right? But, look at verses 8 and 9a.
(8) You separated me from my close friends,
made me repulsive to them;
I am caged in, with no escape;
(9a) my eyes grow dim from suffering.
So, the psalmist is expressing that sometimes the grief and exile are so deep that even family and friends are not “there for you”. The Lord brought to my mind people who are in prison for crimes they either committed or didn’t commit. Whether they did or didn’t, they are confined, caged in, with no escape. And, such a situation would inevitably cause a person to lose friends, cause family to become estranged, etc. What a pitiful and sad situation!
This theme actually closes this psalm, in verse 18. Most of the psalms end on a note of triumph or a note of affirming God’s rescue and grace. Notice that in this one, the person or people are so far gone, so deep into their grief, that they cannot even find hope. This all underscores the feelings of loneliness and abandonment that the exile feels.
Let’s finish reading the psalm now, 9b through verse 18.
I call on you, Adonai, every day;
I spread out my hands to you.
11 (10) Will you perform wonders for the dead?
Can the ghosts of the dead rise up and praise you? (Selah)
12 (11) Will your grace be declared in the grave,
or your faithfulness in Abaddon?
13 (12) Will your wonders be known in the dark,
or your righteousness in the land of oblivion?
14 (13) But I cry out to you, Adonai;
my prayer comes before you in the morning.
15 (14) So why, Adonai, do you reject me?
Why do you hide your face from me?
16 (15) Since my youth I have been miserable, close to death;
I am numb from bearing these terrors of yours.
17 (16) Your fierce anger has overwhelmed me,
your terrors have shriveled me up.
18 (17) They surge around me all day like a flood,
from all sides they close in on me.
19 (18) You have made friends and companions shun me;
the people I know are hidden from me.
I’m glad we are going to get to touch on Psalm 89 today, as it is somewhat of a continuation of Psalm 88. Those who believe that Heiman, the author of Psalm 88, was a member of the tribe of Judah, subsequently identify Eitan as Heiman’s brother. Referring again to 1 Chronicles 2:6, we find that Zerach, the Judahite, had five sons. Two of them were named Heiman and Eitan. This psalm, regardless of the certain identity of the author, goes on to speak of a couple of outstanding Hebrew heroes, namely Abraham and David, both of whom were sojourners and were for a time, exiled from the promised land.
In verse 2, we see the phrase, “the world is built on kindness.”
The Midrash has a famous, fictitious story that illustrates the importance of this character trait. The story goes that when God created the universe, the world tottered, like a chair with only 3 legs, until the fourth leg, kindness, was attached by God. And, by and large, the kindness of the Jewish people is still very evident today. What other country, when in war, warns the common people of the enemy to prepare accordingly because they are about to be attacked. No other country! Yet, we saw this happen repeatedly during the war that began on Oct. 7th, 2023. Over and over again, Gazans in various areas of the country were flooded with texts, pamphlets dropped from the sky, TV announcements, etc., so that they could either leave the area or take cover and have their lives spared in an upcoming attack. War is hell, for sure, but the kindness I just described has been and is a powerful force to wage war as humanely as possible. This practice continues today, as Israel battles Lebanon south of and around the Litani River, in southern Lebanon.
On the heels of that, in verses 3 and 4, we see that God’s covenant made with David, as is the case with all of God’s covenants, will never fail. This covenant was first revealed by the prophet Nathan, not to be confused with David’s son Nathan. The prophet Nathan was God’s mouthpiece to inform David that God had made a covenant assuring him that his seed would retain their royal status forever. In 1 Chronicles 17:10 Nathan said “Hashem will build you a house”, referring to the eternal dynasty of the House of David. I’m astounded by Jew-hating people who claim the name of Yeshua, who was Jewish, and who reject the promises of Hashem to the Jewish people. Yet, they have no problem believing in Yeshua’s finished work of salvation/redemption, nor any problem believing He will return again to earth. In other words, these false prophets believe and receive SOME of God’s promises, but reject others which don’t “suit” them. In so doing, they are in essence saying that God cannot be trusted, that He does not keep His eternal word. It makes no sense. In verses 3 and 4 we see a clear statement of what is called The Davidic Covenant. And, there is a Selah after verse 4, sort of saying, “Think about this, because I mean it!”
Those who teach “replacement theology”, that the Church has replaced Israel (i.e., the Jewish Chosen People), are worshipping a God of their own creating, of their own imagination. They are not describing the Yahweh of the Bible, nor are they worshipping the true Yeshua/Jesus. They are crafting their beliefs in God to conform to a worldview they have become comfortable with. They are operating exactly backwards from how we are supposed to operate as a people of God, instead of studying the Word of God, finding Him revealed in its pages, and crafting our worldview based on what we learn about His nature and His revelations of Himself to us. It is sad how many well-meaning believers in Yeshua are being deceived by this today. They have “fallen” for this erroneous doctrine. It’s sad.
Let’s look at the next section of verses, 5-8.
(5) Let the heavens praise your wonders, Adonai,
your faithfulness in the assembly of the angels.
(6) For who in the skies can be compared with Adonai?
Which of these gods can rival Adonai,
(7) a God dreaded in the great assembly of the holy ones
and feared by all around him?
(8) Adonai Elohei-Tzva’ot!
Who is as mighty as you, Yah?
Your faithfulness surrounds you.
How do the heavens praise the Lord? The sages have suggested that they way they do this is through their orderly, predictable movements, following a precise course through the skies, without deviation. Such beauty and precision are a testimony to their Creator.
Verses 5-8 also speak of the inhabitants of heaven, the holy angels, the members of the divine counsel, the Divine Mysterious Majesty (that is, the Godhead) and perhaps heavenly beings of which we have not been made aware. But, the last part aside, these verses compare Yahweh to His divine counsel and to his holy angels, asserting once again that He, Hashem, is incomparable. No one else comes close or can “rival” Him in any manner whatsoever.
Hashem’s character trait, His divine attribute of faithfulness, is highlighted at the end of verse 8. It is this same faithfulness which will cause Him to perform what he said he will do, which causes Him to keep His promises, as I spoke of a few moments ago. We can trust Him in that, as in all things. The psalmist says that His faithfulness surrounds Him.
Think, for a moment, about your closest friends. If you had to choose one adjective to describe them, the one that describes them best, what would it be? You know what I mean. It’s not that hard to do. “So-and-so’s most prominent trait is ______ .” Furthermore, if you asked your closest friends to name one single trait about you, what would it be? Have you ever thought about that? The psalmist here, chose the trait of faithfulness. That is why the analogy of Bridegroom (God’s role) to Bride (us, His chosen ones, His redeemed ones) is so precious to me! When you think about a beloved spouse, what trait is so super-important? Oh, they can SAY they love you, but are they FAITHFUL to you? What a blessing is a faithful spouse!
Verses 9 through 13 describe some of Hashem’s marvelous works. Let’s read:
(9) You control the raging of the sea;
when its waves rear up, you calm them.
(10) You crushed Rahav like a carcass;
with your strong arm you scattered your foes.
(11) The heavens are yours, and the earth is yours;
you founded the world and everything in it.
(12) You created north and south;
Tavor and Hermon take joy in your name.
(13) Your arm is mighty, your hand is strong,
your right hand is lifted high.
(14) Righteousness and justice are the foundation of your throne;
grace and truth attend you.
Does verse 14 sound very familiar to you? It did to me, because we just studied a very similar verse last week! Psalm 85:10 is an almost-identical verse, if you want to flip back to that one and compare.
I love verses 15-17a. Let’s read them, and let’s pray to God to be this type of follower of Yeshua.
(15) How happy are the people who know the joyful shout!
They walk in the light of your presence, Adonai.
(16) They rejoice in your name all day
and are lifted up by your righteousness,
(17) for you yourself are the strength in which they glory…
What does that mean, “the people who know the joyful shout?” I think you are going to be surprised. Few things delight me more than discovering links in one Scripture that point to another link elsewhere in Scripture. This is one of those places. And, if you don’t know the Hebrew underlying your English translation, it is easy to miss it. Literally, in verse 15, the Hebrew says this: “Fortunate/Praiseworthy is the nation knowing teruah.” What in the world, though, is meant by the Hebrew word, “Teruah”. Well, is there a biblical day, that is, a day in God’s biblical calendar, that is called Yom Teruah? It is prescribed in Leviticus 23:24. Remember that Hashem gave all the mo’edim, the holy days, of the biblical calendar as markers, signs of things to come in the future. Yom means Day and Teruah means … “loud blast” or “shout of the ram’s horn” or “trumpet”. When you see “trumpet” in Scripture, it is usually referring to a ram’s horn, which today we call a shofar. Ok, hang with me now. So, again, Yom Teruah means, “Day of the Trumpet.”
The apostle Paul made reference to Yom Teruah when he spoke of the future resurrection from the dead of our earthly bodies and also of the return of King Yeshua to earth. You can find these verses in 1 Thessalonians and 1 Corinthians.
1 Thessalonians 4:16-17 - The Sound of the Shofar: Paul writes, "For the Lord Himself will descend from heaven with a shout (keleusma), with the voice of the archangel and with the trumpet of God (salpigx theou), and the dead in Messiah will rise first." This mirrors the teruah of Yom Teruah, which is a proclamation of God's presence and a calling to wake up.
1 Corinthians 15:52 - The Last Trumpet: Paul mentions that the resurrection of the dead will happen "at the last trumpet (eschate salpigx)". This is widely associated with the "last blast" of the shofar on Yom Teruah, rather than the seventh trumpet of Revelation, which is a different event.
The "Unknown Day or Hour": Because Yom Teruah is the only feast that begins on a new moon—where the exact day and hour were not known until the moon was spotted—it is often associated with Paul’s teaching that the Day of the Lord comes "as a thief in the night".
So, what does all this have to do with Psalm 89:15? Praiseworthy/happy are the people who know the sound of the teruah! If you are a pre-tribulation Rapture believer, you should love this. We should be a people who are constantly and consistently living our lives of discipleship, following Yeshua our saviour, with one ear always tuned (if you’ll pardon the pun) to the sound of that celestial shofar blast, which will signal the return of Yeshua, the Bridegroom, to get His Bride! This is synonymous with “walking in the light of His presence”, as it says in verse 15b. Oh, may we be those people! May we rejoice in His name all day, lifted up by His righteousness! May He be the strength in which we glory.
What beautiful verses!
Well, friends, we are well out-of-time for today.
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