Who is tabor and hermon

Or, secondly, The several parts of the land of Canaan, both within Jordan, where Mount Tabor is; and without it, where Hermon lies. And the mountains may be named rather than the valleys, because when their fertility is expressed, the fertility of the valleys is more strongly supposed. Shall rejoice, i. In thy name; in or by thy favour, and the fruits thereof.

Gill's Exposition of the Entire Bible The two extreme parts of the world, the northern and southern poles, whether inhabited or uninhabited, are created by the Lord, to answer some purpose or another; see Job Tabor and Hermon shall rejoice in thy name; Tabor was a mountain in the western part of Galilee, in the tribe of Zebulun, Joshua This mountain, according to Mr.

Maundrell a , stands by itself in the plain of Esdraelon, about to yards within the plain; it has a plain area at top, most fertile and delicious, of an oval figure, extended about six hundred yards in breadth, and twice that in length; this area is enclosed with trees on all parts, except towards the south, in which there are in several places cisterns of good water.

It is generally thought to be the mountain Christ was transfigured upon before his disciples; and if so, it might then be said to rejoice in his name, when he appeared in so glorious a form upon it; Moses and Elias talking with him, and a voice from the excellent Glory declaring him his beloved Son; and especially the disciples rejoiced in his name there and then, who could say, It is good for us to be here, Matthew Hermon was a mountain called by the Sidonians Sirion, and by the Amorites Shenir, Deuteronomy and was in the east; and so Mr.

Maundrell b , speaking of Tabor, says, not many miles eastward you see Mount Hermon, at the foot of which is seated Nain, famous for our Lord's raising the widow's son there, Luke , there was an Hermon near Mount Tabor, thought likely to be here meant; but, be these mountains where and what they may, they were no doubt very high and fruitful ones, clothed with fruitful trees and grass, and covered with flocks; which made the proprietors and all the beholders rejoice in the goodness, wisdom, and power of God: the Targum in the king's Bible gives the four quarters very truly, "the desert of the north, and the inhabitants of the south, thou hast created; Tabor on the west, and Hermon on the east, praise in thy name.

The north and the south ] The furthest extremities of the world. Job Tabor and Hermon ] These mountains are named, not so much to represent the West and East of the land, as because they are the grandest and most conspicuous natural features of Palestine. Nature is a revelation of its Creator, and rejoices in the fulfilment of its office.

Psalm ; Psalm Pulpit Commentary Verse As in ver. Tabor and Herman undoubtedly represent the west and the east. They present themselves to the poet's mind as standing over against each other, one on this side, and the other on that side, of Jordan.

Psalm Keil and Delitzsch Biblical Commentary on the Old Testament At the time of the poet the nation of the house of David was threatened with assault from violent foes; and this fact gives occasion for this picture of God's power in the kingdom of nature. He who rules the raging of the sea, also rules the raging of the sea of the peoples, Psalm For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens.

I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish for ever, and build up thy throne to all generations Psalms Now in verse Psalms , actually, the psalm begins with the psalmist declaring, "I will sing praises to the Lord; sing of His mercies.

My mouth will make known His faithfulness. And verse Psalms is God's response. And God's response goes actually clear on down to verse Psalms So God is speaking now. It's a prophecy as the psalmist now is speaking forth for God.

And the heavens shall praise thy wonders Psalms ,. And now the psalmist comes back. Selah ends God's voice there. God will begin speaking again down a little ways further. So now the psalmist takes it up again.

O LORD: thy faithfulness also in the congregation of the saints. For who in heaven can be compared unto the LORD? God is greatly to be feared in the assembly of the saints Psalms ,. I think that we can learn quite a bit from the Jewish people concerning the reverence of God. I think that there is a tendency sometimes within the church circles of really not having the proper reverential attitude towards God.

Sometimes we begin to get a little flippant about God. And we talk about the man upstairs and we begin to speak of God in irreverent kind of terms even. And I think that we need to be careful about this. We need to become aware and conscious of the greatness of God, the vastness of God.

And to be always really just sort of in awe before Him. There are some people that just by their very position command respect. Because Ronald Reagan has been elected as the next President of the United States, you wouldn't go up, you know, if you were at the airport and you saw him getting off the plane, you wouldn't go running up and say, "Well, Ronnie, all right man.

Glad to see you made it, you know. You would have respect for the position that the man now has. We have And it is a common thing among our society now of not really showing proper respect for authority. But that is a whole social breakdown. Not showing respect to police officers. Not showing respect to those that are in authority. It just shows a part of the whole social breakdown that is taking place. But it is tragic, because sometimes people also carry that disrespectful attitude over to God.

And we should always, actually, hold God in the very highest of respect and reverence. Now the Jews had such reverence for God that when the scribes would copy the scriptures, every time they came to the name Eloihim, God, in their text, they would take their pen and they would wash it. And then they would dip it in fresh ink to write the letters for God. If they came to the Adonai, the Lord, then they would take and get a fresh pen to write Adonai in the text.

If they came to the consonants that stood for that holy name of God, the Y-H-V-H, they would go in and take a bath, change and put on fresh clothes and get a total fresh pen and dip it in ink and write the consonants. But they wouldn't put in the vowels because they felt that the name of God was so holy that they shouldn't even pronounce it in their minds and it should never be uttered from the lips of a person.

They wouldn't dare even utter the name. Now that I think is carrying it perhaps further than God intended, and yet, it does show a degree of reverence towards God that I think that somewhere in the middle of the pendulum we'll find the truth.

They may be a little extreme on the one end of legalism, but I think that we tend towards an extreme on the other end, and that in the middle here we need ourselves to come more to the middle of a greater reverence and respect for God. That we don't just speak lightly of God, but we hold Him in highest esteem and respect.

God is greatly to be reverenced in the assembly of the saints and to be had in reverence of all of them that are about Him. For you rule the raging of the sea: when the waves arise, you still them. You have broken Rahab in pieces, as one that is slain; you have scattered your enemies with your strong arm. The heavens are yours, and the earth also is yours: as for the world and the fulness thereof, you have founded them.

The north, the south you've created them: Tabor and Hermon shall rejoice in thy name. You have a mighty arm: strong is your hand, and high is your right hand. Justice and judgment are your habitation of thy throne: mercy and truth shall go before thy face. Blessed is the people that know the joyful sound: they shall walk, O LORD, in the light of thy countenance.

And in thy name shall they rejoice all the day: and in thy righteousness shall they be exalted. For you are the glory of their strength: and in thy favor our horn shall be exalted. Now God responds to this. The psalmist declares of the greatness of God, declaring why He should be reverenced because of the fact that He rules over the earth, over the heavens, created the earth. Then you spake in vision to the holy one, and said, I have laid up help upon one that is mighty; I have exalted one that is chosen out of the people.

I have found David my servant; with my holy oil have I anointed him: With whom my hand shall be established: my arm shall also strengthen him.

The enemy shall not exact upon him Psalms ;. That is, will not collect a tribute. He will not be paying tribute to the enemies. He will not be defeated and have to pay tribute to the enemies. And I will beat down his foes before his face, and plague them that hate him.

But my faithfulness and my mercy shall be with him: and in my name shall his horn be exalted Psalms I will set his hand also in the sea, and his right hand in the rivers. He shall cry unto me, Thou art my father, my God, and the rock of my salvation. Also I will make him my firstborn, higher than the kings of the eaRuth Psalms This, no doubt, has a double fulfillment not only in David, but also in that Seed that should come from David that will rule as King of kings and Lord of lords, even a prophecy of Jesus Christ.

My mercy will I keep for him for ever, and my covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne as the days of heaven. If his children forsake my law, and walk not in my judgments; If they break my statutes, and keep not my commandments; Then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my lovingkindness will I not utterly take from him, nor allow my faithfulness to fail.

My covenant will I not break, nor alter the thing that is gone out of my lips. Once I have sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me Psalms Which, of course, goes on to the prophecy of Christ, "Who will sit upon the throne of David to order it and to establish it in righteousness and in judgment from henceforth, even forever.

The zeal of the Lord of hosts will perform this" Isaiah So God has sworn that Christ will sit upon the throne of David forever and ever. It shall be established for ever as the moon, and as the faithful witness in heaven Psalms And the Selah brings us to the end of God's response to the psalmist.

It is in this context, that Baal is a mere pretender and Yahweh is God Most High, that it is said that both Tabor and Hermon shall rejoice in his name, Yahweh v. The Psalm then turns to speak of the covenant with David which would produce the Messiah. It on one hand clearly speaks of David himself and his literal physical descendants v.

Within the same context, however, it also uses divine terminology to identify this Messianic figure as the Divine Son v. It speaks of him being seated upon an eternal throne v. This Psalm, among other texts, was understood in a vast swathe of Second Temple Jewish literature to indicate that the Son of Man, the second person of Yahweh, is also the Messiah, the son of David. The final portion of Psalm 89 88 describes a radical inversion of expectations, however.

Rather than describing the victory which will be won by the Messiah leading to his enthronement forever, it instead described the crushing defeat, humiliation, and death of the Messiah v. Rather than the language of one chosen and exalted by Yahweh, all of the language of the Psalm reflects one who is under a curse and defeated.

This defeat, however, is not the end of the story. The Psalm in its entirety returns from the end to the very beginning v. It is after this seeming defeat that the Messiah emerges victorious and comes to sit upon the divine throne as the faithful witness in heaven v.

Within the event of the Transfiguration, therefore, Christ reveals not only his identity but his destiny. The Spirit had already revealed to St.

Peter and he had confessed Jesus as Messiah. He had failed to understand, however, that the Messiah must suffer and die and only then enter into his glory. On the mountain, Christ is revealed to be the incarnate God the Son, the true Son of God, over against all false gods and rebellious sons in the spiritual realm. Through Psalm 89 88 it can be seen that this identity also means that Jesus Christ will suffer and die and so it anticipates his crucifixion.

It is also the moment at which Christ throws down the gauntlet to his enemies in the spiritual world, even as he prepares to go to Jerusalem to challenge the human authorities. As the Psalm prophecies, those enemies will mistakenly think that they have won a great victory v.

Great post Rev. Congratulations on the PhD and keep the great writing coming. Thanks for continuing this work! Sometimes we hear that some of the Fathers believed Christ was baiting Satan as a possible way of looking at atonement theories — but it is not a possible way, it is the right way and it proves Christus Victor.

I believe this is the line of argumentation necessary for defending Christus Victor. But Paul is always talking about us being part of this Council now. So, in explaining this to others and myself, I will say we are brought in to the Covenant, into the people of God who are the counterpart to the non-terrestrial Imagers, but Saints are those who stayed members of the Council where it is still uncertain whether we will or not — hence the warnings of the NT.

So, we really are part of the Council, but there is no guarantee we will remain there unless we continue in faith, in mortification, in love, in self-denial, etc.

There is assurance of salvation in that you are objectively saved by baptism from death, the devil and here exorcism is part of this package , and your sin — that is done and Christ does it apart from anything we could have done — it is monergistic in this sense. Tabor as the place of the Transfiguration, how do we know that is where it took place?