"Poured Out"
There are different Hebrew words used to convey the thought of "pouring out" in the Old Testament. They are:
The Law of First Mention
One of the rules for interpretation of Scripture is the law of first mention, which says that the first mention of a subject in the Bible is the "seed" or "embryo" which will develop further in other scriptures. As we consider this rule of interpretation, it is most interesting to note the first mention of each of those Hebrew words.
Genesis 9:6 - His Precious Blood (shaphak)
"Whoso sheddeth [shaphak] man’s blood, by man shall his blood be shed [shaphak]: for in the image of God made he man." (Gen 9:6)
The very first mention regards the shedding (pouring out) of blood. We know from elsewhere in Scripture that the life of the flesh is in the blood (Gen 9:4; Lev 17:11,14), and without the shedding of blood, there is no remission for sins (Heb 9:22). In fact, shaphak is most often used in conjunction with the thought of blood.
The Sin and Trespass Offerings
In the book of Leviticus we read about the sin and trespass offerings (Lev 4). In these offerings, the priest would take an animal and kill it before the Lord for an offering. Then, the priest would take the blood of that animal, dip his finger in it, and sprinkle the blood seven times before the vail of the sanctuary. He would also take some of that blood and put it on the horns of the altar of incense. Finally, he was to pour out all of the remaining blood at the foot of the altar of burnt offering.
The various Levitical offerings are a picture of the Lord Jesus Christ. The animal without blemish speaks of the sinless Christ that was offered up for the sins and trespasses of many, and the blood always speaks of Christ's precious blood.
The blood sprinkled seven times before the vail speaks of the completeness of Christ's offering, seven being the number in Scripture that denotes a full or complete view of a thing. And since this is the first use of the blood of this particular offering, we see that it is God-ward because sin first and foremost is against God; therefore satisfaction must first and foremost be made to Him.
The altar of incense speaks of worship, and the horns speak of power; therefore the blood placed upon the horns of that altar speak of the worship of believers whose basis and means of access rely on the power of the shed blood of Christ at Calvary. Christ our High Priest has now entered into heaven, and His blood is the basis by which all our worship is viewed, and is therefore acceptable to God.
Then, we see that the remaining blood was poured out at the base of the altar of burnt offering, which also speaks of our Lord, whose blood was "poured out for many for the forgiveness of sins". (Mt 26:27-28; Mk 14:24; Lk 22:20). The blood was poured out at the base of the altar (i.e. on the ground), and the believer's whole ground for access to God is through the blood of Christ. It is our foundation (1 Cor 3:11).
But that's not all. We see again that the remaining portion of the animal (except the fat) was to be taken outside the camp to a clean place where the ashes are poured out, and there the remains of it were burnt (Lev 4:11-12). Again, we see a type of Christ, in that he gave everything in offering Himself up for our transgressions; there was nothing left to give, if I may say it as reverently as possible; and he suffered without the gate of Jerusalem on that cross (Heb 13:11-13). Not only was He forsaken of all His people, He was also forsaken of God. (1) Let us also consider that the clean place in type would correspond to the new sepulchre wherein He was laid, also in the same place where He was crucified (Jn 19:41,42).
So then, we see that the Lord Jesus Christ's precious blood was poured out for our transgressions, and this is the first and foremost application of the thought of pouring out.
"And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins." (Mt 26:27-28 RSV)
Poured Out Like Water
Psalm 22 brings before us in graphic and sobering language the sufferings of our Savior on the cross. In His own words, our Lord describes himself as being poured out like water (22:14). The 19th century preacher Charles Haddon Spurgeon wrote:
"I am poured out like water. He was utterly spent, like water poured upon the earth; his heart failed him, and had no more firmness in it than running water, and his whole being was made a sacrifice, like a libation poured out before the Lord. He had long been a fountain of tears; in Gethsemane his heart welled over in sweat, and on the cross he gushed forth with blood; he poured out his strength and spirit, so that he was reduced to the most feeble and exhausted state. (2)
He Poured Out His Soul
Psalm 42 seems to be a continuation of Psalm 22: it brings before us the picture of one forsaken, saying "I pour out my soul in me." (42:4) In Psalm 22, the Suffering One cries, "My God, my God, why hast thou forsaken me?" (Psa 22:1; Mt 27:46; Mk 15:34), and here we see that Suffering One forsaken of God, His soul panting for Him. Twice we read that there are those enemies who say, "Where is thy God?" (42:3,10). The tone is a crule one: full of mockery and scorn. So too, as the Lord hang on the cross, there were those that passed by, saying "He trusted in God; let Him deliver Him now…" (Mt 27:43).
Genesis 24:20 - He Emptied Himself (aearah)
The first mention of this word is in the story of Abraham's servant seeking a bride for Isaac, and finding Rebekah at the well. We see that in v.20 Rebekah emptied (aearah) her pitcher into the trough. So the thought of pouring out here is in conjuction with water. Water often speaks of the Word of God in the Bible.
We see the same word again in a well known portion of Isaiah 53, speaking of the man of sorrows, acquainted with grief. Because He hath poured out His soul unto death. (Is 53:12)
We find the New Testament parallel in that the Lord Jesus Christ made himself of no reputation (Phil 2:7). The Greek word used is kenoo, meaning to make empty. The Lord Jesus emptied himself of his glory and humbly became a man, suffering at the hands of cruel sinners on the cross of Cavlary. He has truly poured out His soul unto death.
Genesis 28:18 - He Is Anointed (yatsaq)
The first mention of this word is in the story of Jacob at Bethel (Gen 28:1-22), when he was fleeing from his brother Esau. What I find interesting about this story are the stones and the oil poured upon them. First, we see that those stones were laid down for a pillow for Jacob's rest. The Lord Jesus Christ, the stone which the builders rejected (Psa 118:22; Mt 21:42; 1Pe 2:7) laid down His life so that we might enter into His rest (Heb 4:3). But then we see that those stones were raised up into a pillar. Pillars speak of remembrance in Scripture (Gen 31:45; 35:20; 2 Sa 18:18). As a pillar, that stone represents the risen Christ, anointed with the oil of gladness above His fellows (Psa 45:7; Heb 1:9).
Again we have a thought from Isaiah 44:
"For I will pour [yatsaq] water upon him that is thirsty, and floods upon the dry ground: I will pour [yatsaq] my spirit upon thy seed, and my blessing upon thine offspring:" (Is 44:3)
The thought of pouring here has to do with oil, which speaks of the Holy Spirit. The New Testament parallel can be found in the fact that after the Lord Jesus Christ ascended into heaven, he sent the Holy Spirit at Pentecost to indwell believers during the church age (Acts 2:17,18,33; Rom 5:5; Titus 3:5-6).
Three Words, One Witness
So we see that shaphak is used in connection with blood, aearah is used in connection with water (the Word), and yatsaq is used in connection with oil (the Spirit). This to me carries the thought of the unshakeable witness to the Lord Jesus Christ in scripture:
"For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one." (1 Jn 5:7,8)
And, might I add, "a threefold cord is not quickly broken." (Eccl 4:12)
June 16, 2001
Footnotes
(2) From The Treasury of David - Psalm 22, verse 14, by Charles Haddon Spurgeon.