The Holy Spirit gave me a Living Rhema Word in the middle of December about a specific issue while I was watching the teaching program, "Get Miracles While You Sleep" by Katie Souza! This Rhema Word was for my son, which was Psalm 81. Thank you, Lord!
Excerpt from video "Get Miracles While You Sleep" by Katie Souza - Applying the teaching of Katie Souza in the video "The Kingdom of God is like a man who scattered seed upon the ground. The Word of God is the seed. Before you go to bed have a date with God. Ask God to give you "A Living Rhema Word" so you can scatter the seed. The secret to the issues you are having will be revealed to you in the night while you sleep. Your heart will instruct you in the night seasons. That problem that has been besetting you that you can't figure out what to do, you will get the instructions on how to fix it in the night while you sleep. God is building our faith, showing a Word scripture which is about the issue. He is making a cutting covenant and He wants to fulfill that covenant with us about the promise to solve that problem, through the night while you sleep. You then play the chapter He gave you using the audio Bible App on your phone and put it on repeat function and play the chapter over yourself all night long. That's how the man took the seed and scattered it. God's Word does not return void unto Him. God sent this Word to heal you! God is watching carefully over that Word to perform it. You are now playing the Word God gave you that Word will not return void unto Him. This is how you get the Kingdom to manifest in your life. The Kingdom of God is like a man who scatters his seed upon the ground, then it sprouts and it grows, and then you get a manifestation, you get a miracle healing, you get a breakthrough, you get a financial increase, you get changed and you awake in His likeness. Amen!
Psalm 81:1-16 The Message (MSG)
An Asaph Psalm
A song to our strong God!
a shout to the God of Jacob!
Anthems from the choir, music from the band,
sweet sounds from lute and harp,
Trumpets and trombones and horns:
it’s festival day, a feast to God!
A day decreed by God,
solemnly ordered by the God of Jacob.
He commanded Joseph to keep this day
so we’d never forget what he did in Egypt.
I hear this most gentle whisper from One
I never guessed would speak to me:
“I took the world off your shoulders,
freed you from a life of hard labor.
You called to me in your pain;
I got you out of a bad place.
I answered you from where the thunder hides,
I proved you at Meribah Fountain.
“Listen, dear ones—get this straight;
O Israel, don’t take this lightly.
Don’t take up with strange gods,
don’t worship the latest in gods.
I’m God, your God, the very God
who rescued you from doom in Egypt,
Then fed you all you could eat,
filled your hungry stomachs.
“But my people didn’t listen,
Israel paid no attention;
So I let go of the reins and told them, ‘Run!
Do it your own way!’
“Oh, dear people, will you listen to me now?
Israel, will you follow my map?
I’ll make short work of your enemies,
give your foes the back of my hand.
I’ll send the God-haters cringing like dogs,
never to be heard from again.
You’ll feast on my fresh-baked bread
spread with butter and rock-pure honey.”
81:1–5 This song was for the New Year and the Feast of Tabernacles in the autumn. Its first five verses are an introduction to an oration in which God speaks personally in the last 11 verses.
81:3 The trumpet (Hebrew shofar) is a ram’s horn. The New Moon was the beginning of the festival, and the full moon was its ending (the first day and the fifteenth day of the month, respectively). Solemn, as an adjective, is not in the Hebrew text. It should read simply “festival day,” a time of happiness and joy.
81:5 God’s deliverance of Israel from Egypt, a land of foreign language, was intended to be a testimony.
81:6–16 This is a short version of the first half of the song of Moses in Deut. 32.
The Book of Psalms, and the principles of worship they reflect, minister to the soul of man and to the heart of God because they are the product of the work of the Holy Spirit. David, the major contributor to the Book of Psalms, was anointed by the Holy Spirit (1 Sam. 16:13). Not only was this anointing for kingship, but it was for the office of a prophet (Acts 2:30); and the prophetic statements he recorded were by the power of the Holy Spirit (Luke 24:44; Acts 1:16). In fact, the lyrics of his songs were composed by the inspiration of the Spirit (2 Sam. 23:1, 2), as were his plans for appointing chief musicians and choirs with their accompanying orchestras (1 Chr. 28:12, 13).
Thus the Psalms are unique and vastly different from the works of secular composers. Both may reflect the depths of agony experienced by the tormented human spirit, with all its pathos, and express the rapturous joy of the freed soul, yet the Psalms move to a higher plane by the creative anointing of the Holy Spirit.
Specific statements show that the Holy Spirit is at work in creating life (104:30); that He faithfully accompanies the believer (139:7); that He guides and instructs (143:10); that He sustains the penitent (51:11, 12); and that He interacts with the rebellious (106:33).
The word selah appears seventy-one times in the Psalms and has various translations. It comes from a root meaning “to lift up.” It might be a Hebrew equivalent of several more common musical terms. It may indicate an increase in volume, as in the musical notations “crescendo” or “forte.” It could also be the equivalent of a musical pause, rest, or interlude, suggesting a period of silence. The technical musical term, “rest,” calls for silence whereas the term “fermata” refers to a prolonged pitch. The use of selah in a psalm possibly signified a break in the singing for prostrations. Although we do not know the specific meaning of the term, the contexts seem to imply an instruction to pause for reflection on what has been said in preparation for what will follow. In Psalm 9:16, David seems to call the reader/hearer to both pause and meditate. He uses the terms higgaion and selah before continuing to the next section, which likewise concludes with another reflective directive, selah.
Instead of a rhyming of sounds, Hebrew poetry and song are marked by parallelism, or rhyming of thoughts. Most parallelisms are couplets that state synonymous thoughts in each line (36:5). Others are antithetic, where the second line states the negative of the preceding line (20:8). There are also constructive or synthetic couplets, which tend to add to, or build onto, a thought (19:8, 9). A few parallelisms are causal, revealing the justification for the first line (31:21). Sometimes parallelism involves three lines (1:1), four lines (33:2, 3), or more.
In its final form in our canon of Scripture, the Book of Psalms is subdivided into five smaller books. Each book is a compilation of several ancient collections of songs and poems. A fitting doxology has been placed at the end of each book by its editors. In Book One (Ps. 1—41) most of the songs are attributed to David. Book Two (Ps. 42—72) is a collection of songs by, of, or for David, the sons of Korah, Asaph, and Solomon, with four anonymously written. Book Three (Ps. 73—89) is marked by a large collection of Asaph’s songs. He was King David’s choirmaster (1 Chr. 16:4–7). Although most psalms in Book Four (Ps. 90—106) are without given authors, David and Moses are contributors. More of David’s songs are found in Book Five (Ps. 107—150). The series of songs called the Egyptian Hallel (Ps. 113—118) is found here as well. The final songs (Ps. 146—150) in Book Five are known as the “Great Hallel” series. Each song begins and ends with the Hebrew exclamation of praise, “Hallelujah!”
