Month: Mar 2025

Posted in Exposition

The History of a Harlot: Jerusalem’s Judgement – Ezekiel 16:35-43

Posted on by writtenexposition

INTRODUCTION

My two previous posts (The History of a Harlot: Jerusalem’s Early Years – Ezekiel 16:1-14 and The History of a Harlot: Jerusalem’s Prostitution – Ezekiel 16:15-34) covered the first 34 verses of Ezekiel 16. This chapter consists of a monologue by YHWH which takes the form of an allegory in which he compares Jerusalem to a woman whom he found in a desperate state as an abandoned infant. He rescued, nurtured and cared for her and when he saw that she had matured, married her (entered into a covenant) and made her prosperous and beautiful.

However, she became spiritually unfaithful by prostituting herself with foreign powers and their false deities. She squandered her God-given resources on idolatry and prostituted herself (made alliances) with foreign nations rather than trusting her husband YHWH. She was actually worse than a prostitute because she paid others to corrupt her (i.e. paid tribute to states like Egypt, Assyria and Babylonia) rather than receive payment from them for her services. In the next section of the allegory (vv.35-43) YHWH declares judgement upon Jerusalem for her misdeeds.

JERUSALEM’S JUDGEMENT (35-43)

(35) This section begins with ‘wherefore’ (therefore, on account of, thus, so) which looks back to the accusations of prostitution set out in vv.15-34 and draws attention to what will now be said. YHWH addressing Jerusalem directly as ‘O harlot,’ tells her to ‘hear the word of the Lord.’ He is thus directing the nation to pay attention to his message of judgement.

The word here translated ‘wherefore’ appears many times in the book of Ezekiel to indicate the direct result of what has just been said (causes and consequences): Ezek 5:7; 11:11; 13:8; 15:6; 16:35, 37; 20:27; 21:24; 22:19; 23:35; 24:9; 25:4, 7, 9,13,16; 26:3; 28:6; 29:8; 31:10; 34:7, 9, 20; 35:6.11; 36:3,4, 5, 6,7, 14.

(36) Again the messenger formula ‘thus saith the Lord God’ appears, followed by two announcements of judgement (36-42; 43), each prefaced by ‘because you’ (v.36, 43). Then comes a summary of the reasons for judgement followed by a statement of the consequences.

FIRST ANNOUNCEMENT OF JUDGEMENT

THE REASONS for YHWH’s punishment are listed as;

  • Because thy filthiness was poured out, – The word translated filthiness (KJV, NKJV) means ‘bronze.’ Based on an assumption that neither the ancient Israelites nor the Babylonians used copper as money and that the verb ‘to pour out’ is used in v.15 and in Ezek 23:8 in connection with prostitution many translations (e,g. CSB; ESV; NIV; NLT; NRSV) follow the KJV thought of filthiness and translate ‘bronze’ as ‘lust.’ This idea may have been inspired by the green patina or crust caused by oxidation that forms on brass, bronze and copper. Darby, however, sensibly views ‘bronze’ as a general term for wealth and translates the word as ‘money.’ Payment of tribute in bronze was made to both Assyrians (2 Kgs 16:17-18) and Babylonians (2 Kgs 25:13-14).
  • and thy nakedness discovered through thy whoredoms with thy lovers, – the theme of the naked female body has appeared throughout this allegory and remains the focus of Jerusalem’s punishment (vv.36, 37, 39). ‘Lovers,’ referring to Egypt (v.26), Assyria (v.28) and Babylonia (v.29), occurs in vv. 33, 36 and 37.
  • and with all the idols of thy abominations, – this is the only appearance of the word ‘idols’ in Ezek 16. Here idols are linked with ‘abominations’ (offensive things), this word occurs in vv. 2, 22, 36, 43, 47, 50, 51, 58.
  • and by the blood of thy children, which thou didst give unto them; – a reference to child sacrifice (v.20).

(37-42) THE CONSEQUENCES

Exposure

Having listed Jerusalem’s crimes YHWH now pronounces the penalties. He declares that he will bring together all her former ‘lovers’ i.e. the nations with which Jerusalem had entered into alliances and idolatry. These will turn against her; therefore the ‘gathering’ against Jerusalem symbolises besieging armies. ‘Loved and hated’ reflects Judah’s shifting political relationships with other nations.

Stretching the allegory to its limits, the punishment for Jerusalem is compared to that for adultery.

‘Uncover thy nakedness’ – refers to public disgrace by exposure which formed part of the ancient punishment for being caught in the act of adultery (Isa 47:3; Jer 13:22, 26; Hos 2:3; Nah 3:5). YHWH will expose Jerusalem to the former lovers with whom she had prostituted herself. This public disgrace represents Jerusalem’s downfall that will be witnessed by the surrounding nations.

The ‘lovers’ represent the assembly (‘the men of the city’ Deut 21:21) who carry out the punishment for adultery. This, of course, is not true to real life as, according to the Law, both parties involved in adultery were due the death penalty: If a man be found lying with a woman married to a husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel. Deut 22:22

Death Penalty

(38) YHWH makes it clear that the death penalty pronounced upon Jerusalem is not only for adultery (‘break wedlock’) but also murder (‘shed blood’). The ‘shed blood’ may refer to the child sacrifice mentioned in v.36 or to the violence that was rife in Jerusalem (Jer 2:34; Ezek 7:23). The Law demanded execution for adultery (Lev 20:10), murder (Ex 21:12) and child sacrifice (Lev 20:1-4).

YHWH will enact this severe penalty against Jerusalem ‘in fury and jealousy.’ Fury relates to murder and the jealousy to adultery. This verse contains the final mention of blood in the chapter (see also vv. 6, 9, 22, 36).

Humiliation

(39) YHWH will cause Jerusalem’s former lovers, with whom she had previously sought security, to return her to her original state of vulnerability. Jerusalem’s former enemies will demolish the sites of false worship (mounds and high places) and strip her of YHWH’s gifts (clothes and vessels of glory, see vv.10-13); blessings which she has used unfaithfully (see vv. 16-19). In other words, Judah will lose wealth and status.

Stoning, Cutting to pieces and Burning.

(40-41) The crowd or mob that that will come up against Jerusalem represents the Babylonian army that will attack Jerusalem with stones (flung by war engines) and slay the inhabitants with swords. They will set fire to all the buildings in the city, including the Temple.

Stoning was the usual mode of execution in ancient Israel and was the penalty for a variety of crimes whereas execution by the sword was prescribed for communal idolatry (Deut 13:15). Execution by burning was unusual but did apply for two crimes (Lev 20:14; 21:9).

The term ‘many wives’ (or ‘women’, see vv. 30, 32, 34) probably represents other nations that will look on as YHWH’s public punishment on Jerusalem takes place and to which it will serve as an example. The goal of the punishment is to end Jerusalem’s prostitution, i.e. to bring an end to her idolatry and reliance upon heathen nations. Jerusalem will ‘give payment’ (ESV) no more because Judah will lose its national independence and cease to be a regional power. These verses predict the siege and invasion of Jerusalem by the Babylonians in 587/586 BCE.

(42) After the judgement is carried out YHWH’s fury will be appeased and his jealousy will subside. His wrath will be calmed because the matter will have been dealt with. In this verse we have an example of anthropopathism – ascribing human feelings and emotions to something that is not human; in this case deity.

SECOND ANNOUNCEMENT OF JUDGEMENT

As with the first announcement of judgement in vv. 36-42 this second announcement in v.43 restates the motivation for and then the consequences of YHWH’s punishment of Jerusalem.

(43) THE REASONS

Like v.36 this verse begins with ‘because you.’

  • Jerusalem did not remember the days of her youth (cf. v.22), i.e. the nation forgot the Lord’s deliverance and provision during its early history e.g. the Exodus and the making of the Sinai Covenant.
  • Jerusalem enraged YHWH ‘in all these [things].’ This must refer to the examples of prostitution listed from v.15 onwards.

THE CONSEQUENCES

As in v.37 the consequences here in v.43 begin with the words ‘behold, therefore.’

  • YHWH brought her way (deeds) on her head. The idea seems to be that because of her forgetting and her bad behaviour YHWH has held her to account for her ways (perfect tense). This verse views YHWH’s judgement from a future perspective, as having happened in the past. The phrase ‘I will give your [their} way upon your [their] head’ is also found in Ezek 9:10; 11:21; 17:19; 22:31; 33:4.
  • Jerusalem will no longer do licentiousness (engage in prostitution) in addition to all her other detestable practices (abominations). ‘Licentiousness’ (KJV ‘lewdness) and ‘abominations’ together sum up Jerusalem’s sin and are again paired in v.58.

SUMMATION

Using unsettling and violent imagery YHWH, in vv. 35-43, pronounces judgement upon Jerusalem for her infidelity (breach of covenant – Lev 26:16-17, 25, 38; Deut 28:25, 41, 47-58). She will be exposed and shamed before all her former ‘lovers’ and stripped of all the blessings that YHWH has bestowed upon her. YHWH will hand her over to these ‘lovers’ who will carry out divine justice in the form of invasion, destruction and exile.

The metaphor of an adulterous wife is used to show the seriousness of Judah’s spiritual betrayal and the harshness of the punishments in the allegory emphasise that the Lord will not tolerate sin. Idolatry and unfaithfulness are especially serious. As modern readers we might well ask ourselves how often do we turn away from God and chase after things that may be morally or spiritually corrupt. Do we take his kindness and provision for granted and forget that we have a covenant relationship with him?

Posted in General

Felix and Paul: The Danger of Procrastination

Posted on by writtenexposition

INTRODUCTION

In Acts chapter 24 Luke records details of the trial of the apostle Paul before the Roman Procurator Felix. This is the first of four trial scenes in Acts chapters 23-26 that involve Paul; before the Sanhedrin, before the Roman Procurator Felix, then Felix’s successor Festus and finally before King Herod Agrippa II.

In chapter 21, Paul, against the advice of his fellow Christians, returned to Jerusalem after his third missionary journey. He visited the temple and there was accused of bringing Gentiles in with him, thus defiling it. A riot started and Paul was seized by the crowd. Roman soldiers intervened and arrested him in order to stop the violence and restore public order. This was a policing matter and normally the garrison commander would hand out rough justice on the spot. However, he learned that Paul was a Roman citizen and as such had the right to a formal legal hearing.

In Acts 23 Paul appeared before the Jewish Sanhedrin and as part of his defence appealed to his belief in resurrection. This caused division between the Sadducees and Pharisees and led to further unrest. Claudius Lysias, the commander of the Roman garrison in Jerusalem, therefore removed Paul into secure custody for his own safety. Following the discovery of a Jewish plot to kill Paul the Romans transferred Paul to Caesarea to the procurator Felix who agreed to hear Paul’s case once the accusers arrived from Jerusalem.

Not much is known about Antonius Felix but what is recorded about him by ancient writers is generally unfavourable. He was cruel, ambitious and corrupt. His exact dates are not known. He was born a slave, sometime between the years 5 and 10 CE. His brother Pallas, a powerful freedman, was a favourite of the Emperor Claudius and through that connection to the imperial family Felix gained freedom and influence.

Like Pilate’s, his rule (thought to extend from 52-58 or 60 CE) was marked by brutality. Felix was married three times, each time to a woman of noble birth. Two of them were called Drusilla. This Drusilla in Acts 24 was a daughter of Herod Agrippa I and a sister of King Agrippa II and Berenice, whom we read about in Acts chapters 25 and 26. See:

KING HEROD AGRIPPA II (Part 1)

KING HEROD AGRIPPA II (Part 2)

KING HEROD AGRIPPA II (Part 3)

KING HEROD AGRIPPA II (Bibliography)

Famous for her beauty, Drusilla was previously married at age fifteen to Azizus, a Syrian priest-king, whom she left for Felix. She and Felix had a son together (Marcus Antonius Agrippa) who perished at Pompeii when Mt. Vesuvius erupted in 79 CE. As a Jewish princess Drusilla would have been familiar with affairs in Judaea and so she accompanied her husband (according to v.24 they were married by this time, she was then in her early twenties) to listen to the apostle Paul.

We read in v.24 that Felix and Drusilla came to hear Paul ‘concerning the faith in Christ.’ This was not a casual conversation. Paul did not discuss politics or philosophy, he proclaimed the life-changing message of Jesus Christ.

FELIX’S PRIVILEGE

What must it have been like to sit in the presence of the apostle Paul and hear him speak? God was speaking to Felix through Paul; probably the greatest Christian preacher of all time. What a unique opportunity – to hear the gospel directly from the man who had encountered the risen Christ on the Damascus road!

Felix already knew something about Christianity, perhaps through his wife. During the trial, when the resurrection was mentioned, we read in v.22 ‘when Felix heard these things, having more perfect knowledge of that way, he deferred them.’

It is not enough to know the facts about Jesus Christ. You must by faith repent of your sins and trust him! The Lord Jesus said in John 5:24, ‘Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.’

Throughout life God gives us opportunities to hear his word; through gospel messages, sermons, Bible studies, the internet, or even conversations with believers. The question is: ‘Are you listening?’ Are you open to the truth of the gospel, or do pride and other distractions keep you from receiving it?

FELIX’S CONVICTION

The Holy Spirit had sparked some interest in the heart of Felix or else this meeting would not have taken place. We are not told why Felix and Drusilla wished to listen to Paul. They seem a most unlikely couple to want to hear the gospel message. He was the cruel and murderous Roman procurator and she was from the infamous Herodian family. Her great-grandfather had tried to kill the baby Jesus in Bethlehem (Mat. 2:1-16); her great-uncle had murdered John the Baptist (Mat 1:12; Mk 6:27) and mocked Jesus (Lk 23:6-12); and her father had executed the apostle James (Acts 12:1-2). Anyhow, that day they certainly heard the truth from the apostle Paul.

Paul did not shy away from addressing the hard facts of the gospel; this took great courage because of the kind of person Felix was; he later (58 CE) arranged for the High Priest Jonathan to be assassinated for criticising his behaviour. Paul in his message gave Felix and Drusilla three compelling reasons for repenting and believing on Jesus Christ: he reasoned with them about ‘righteousness, temperance and judgement to come.’

Righteousness (justice): this would have confronted Felix’s corrupt style of government.

None of us is righteous, we are all sinners (‘For all have sinned, and come short of the glory of God;’ Romans 3:23). There is nothing that we can do in order to merit salvation (‘Not by works of righteousness which we have done, but according to his mercy he saved us’, Tit 3:5). All who believe in the Lord Jesus Christ have his righteousness imputed to them (‘For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ.’ 2 Cor 5:21. NLT ).

Temperance (self-control): this would have confronted Felix’s immoral lifestyle.

Felix and Drusilla were prime examples of a lack of self-control. Drusilla had left her husband to live with Felix and become his wife, and though a Jewess, she lived as though she had never known the Ten Commandments. Felix was an unscrupulous man who did not hesitate to lie, and even murder, in order to promote himself. Self-control was something neither of them knew anything about, they were wicked people. Jer 17:9 in NLT says: ‘The human heart is the most deceitful of all things, and desperately wicked. Who really knows how bad it is?’

Judgement to come. This would have reminded Felix of his accountability to God.

Paul would have told him that Jesus Christ is either your saviour or your judge. If he is your saviour the promise is, ‘There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit’ (Rom 8:1). If he is your judge, you will hear him say: ‘…I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity (Lk 13:27).

Paul’s third argument is the strongest of all. You cannot escape God’s judgement (‘… it is appointed unto men once to die, but after this the judgement: Heb 9:27).

Luke records that as he considered these things ‘Felix trembled’ (v.25). Conviction gripped his heart and he could not hide it, he was terrified. He realised that what Paul said was true. He felt the weight of his sin and feared the prospect of God’s judgement. So what did he do?

FELIX’S PROCRASTINATION

‘That’s enough for now! You may leave. When I find it convenient, I will send for you.’ (v.25 NIV).

Conviction alone is not enough. There must be a response. By the Holy Spirit Felix felt the weight of conviction of sin but he pushed the matter aside, saying: ‘I’ll deal with that later.’ The problem is: later may never come. What might he have been thinking?

I can take or leave God’s word!

I know that I am a sinner but surely my sins are not that big a problem!

God’s grace will last until I’m ready to receive Christ.

Felix’s delay was not just a fleeting hesitation; it became a pattern. For the next two years he kept Paul in prison. Now and again he sent for him and talked to him but not in order to hear the gospel; instead, corrupt as he was, he hoped to receive a bribe. Felix was more interested in personal gain than spiritual riches and he chose to ignore the message of salvation. In the end he missed his opportunity for he was replaced as governor and recalled to Rome, leaving Paul in prison. By that time Felix’s heart had hardened and he had little concern for his soul.

That is the danger of procrastination. The longer you put off receiving Christ the harder your heart becomes. Heb 3:15 warns ‘today if ye will hear his voice, harden not your hearts…’ Procrastination thrives where there is an attitude that thinks, ‘I have plenty of time’ but God says in Prov 27:1: ‘Boast not thyself of tomorrow; for thou knowest not what a day may bring forth.’ Procrastination can be fatal.

This story of Felix is a cautionary tale. He was a man who heard the gospel directly from the apostle Paul and, despite being moved by the message, decided to delay his response. Do not make the same mistake. Don’t let pride, fear or other distractions keep you back. Examine your own response to the truth. The gospel is not just a message to hear, it is a call to act.

1. Why do you wait, dear sinner,
O why do you tarry so long?
The Saviour is waiting to give you
A place in His sanctified throng.

2. What do you hope, dear sinner,
To gain by a further delay?
There’s no one to save you but Jesus,
There’s no other way but His way.

3. Do you not feel, dear sinner,
The Spirit now striving within?
O why not accept His salvation
And throw off thy burden of sin?

4. Why do you wait, dear sinner?
The harvest is passing away;
The Saviour is longing to bless you,
There’s danger and death in delay.

Chorus: Why not? Why not?
Why not come to Him now?

George F. Root (1820-1895) – Gospel Hymn Book

Posted in General

Overcoming Fear: Lessons from David in Psalm 27

Posted on by writtenexposition

INTRODUCTION

In this modern world things can change very quickly. Take, for example, the international political scene which has seen big changes recently. Suddenly nothing is as it has been for the past seventy years. Allies who could once be trusted are now at best unpredictable and at worst treacherous. New power blocs are forming. During the past week I have even heard some (non-Christian) people say that a new world order has arrived.

In world economics tit-for-tat tariffs, we are told, are likely to result in global shortages, price increases, job losses and higher inflation. Such possibilities can make us fearful. We may begin to worry about things like the threat of nuclear war or the possibility of environmental disaster. Closer to home, and at a more personal level, Christians are not exempt from anxiety and fear. Some worry about the stability of their marriage, the well-being of their children and grandchildren or about their own state of health. Some, perhaps, wonder just how they are going to face the future without a loved one who has passed away. In addition to the cares of everyday life, of course, the Christian also has to contend with ongoing opposition from the world, the flesh and the Devil.

At times our faith is strong. We are full of confidence, secure in our beliefs and living a contented Christian life. Then trouble comes along and in comes fear and doubt. We see that in this psalm. Notice an abrupt change at v.7. The one who at the beginning of the psalm has made a strong declaration of confidence then starts to waver.

PSALM 27

Let me briefly introduce Psalm 27. According to its Hebrew title it is a psalm of David. The title in the Septuagint (LXX) Greek translation of 3rd century BCE adds the words ‘before he was anointed.’ Assuming that David was the author, then he may have drawn upon his experience of being hunted by King Saul.

Psalm 27 is one of a group of sanctuary Psalms (22-29, excluding 25), so called because they are linked by the theme of the ‘house of the Lord.’ At that time this would still have been the tabernacle, later it was the temple.

I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. Psalms 22:22

My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. Psalms 22:25

Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD forever. Psalms 23:6

Who shall ascend into the hill of the LORD? or who shall stand in his holy place? Psalms 24:3

LORD, I have loved the habitation of thy house, and the place where thine honour dwelleth. Psalms 26:8

One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in his temple. Psalms 27:4

Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle. Psalms 28:2

The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory. Psalms 29:9

I am sure that much could be gained from a study of just those references but let us now focus on Psalm 27 – a psalm of confidence in the face of adversity.

It falls into 2 main sections: In vv.1-6 David talks about the Lord – in the third person – ‘he’, ‘him,’ ‘his.’ In vv.7-14 David talks to the Lord – second person – addressing him directly as ‘you.’ The psalm lends itself to further subdivision; I’ll use the following 4 headings:

1-3 David’s confidence in the Lord’s protection.

4-6 David’s desire for the Lord’s presence.

7-12 David’s prayer for the Lord’s deliverance.

13-14 David’s trust in the Lord’s goodness.

DAVID’S CONFIDENCE IN THE LORD’S PROTECTION (1-3)

In these three verses David makes a bold declaration of trust in the Lord amid trying circumstances. Verse 1 is introspective – he looks inward. Verse 2 is retrospective – he looks back. Verse 3 is prospective – he looks forward. In v.1 he speaks about the present, in v.2 he speaks about the past and in v.3 he talks about the future.

The Present

(1) David starts his psalm with ‘the Lord’ before mentioning men. That is the best place to begin when encountering difficulties – focus your attention on the Lord and keep it focused. The divine name YHWH (the Lord) occurs 12 times in these 14 verses. ‘The Lord is’ – he is sovereign. ‘The Lord is my’ – he is personal.

In this verse David uses various metaphors for God.

The Lord is my light – He guides me. In the New Testament this metaphor is taken up in the writings of the apostle John: Jn 1:4-9; 8:12; 1 Jn 1:5-7; Rev 21:23.

The Lord is my salvation – He saves me – whatever my circumstances, victory is certain.

The LORD is the strength of my life – He keeps me safe – a stronghold – a safe haven -a place of refuge such as a fortified city. There I am shielded from the enemy.

The Past

(2) David looks back to times when violent enemies attacked him suddenly like wild beasts, wanting to eat him up (this can refer to slander, or perhaps false testimony in a court of law). Thanks to intervention by the Lord these ‘cannibals’ ‘stumbled and fell’ (i.e. were vanquished). Like David, we too have no idea what tactics the enemy will employ in order to bring about our downfall.

The Future

(3) In the previous verse the attacks by his foes were swift and sudden. Now David foresees the possibility of a sustained assault. An army of enemies may besiege him (all around) or declare a long war but he will still be confident. He trusts God to handle his enemies.

What ‘enemies’ are you facing today? You may not be facing literal physical violence but fear, anxiety, sickness, financial problems or relationship problems could be your enemy. Draw comfort from David’s response to adversity. He considers the present, reviews the past and anticipates the future. In them he sees God’s power and greatness and this realisation gives him confidence and courage. The Lord is his light, his salvation and his stronghold, therefore he has no reason to be afraid.

DAVID’S DESIRE FOR THE LORD’S PRESENCE. (4-6)

This declaration of confidence in the Lord (vv.1-3) leads David to say that his priority in life, his greatest wish, in fact the only thing he craves, is intimacy with the Lord. He wants to have fellowship with the Lord and experience his presence. He expresses this in terms that are poetic and not meant to be taken literally, e.g. David could never see the splendour of the Lord in the Holy of Holies – unauthorised entry of that sacred space meant instant death.

He envisages himself living, serving and praying to the Lord in the Tabernacle (also called a temple in 1 Sam 1:9; 3:3) for an extended period (‘all the days of my life’). While there he could hide from all his cares and troubles, sheltered in the Lord’s pavilion. In these verses he uses several words to refer to the sanctuary: House of the Lord – the place where God lives; Temple – a palace or royal building; Pavilion – a cover, hiding place; Tabernacle – tent.

Verses 4-5 convey the thought that David yearns to experience the glorious and protective presence of God, not just as a one-off, but throughout his life. His primary aim is to live a life characterised by worship and prayer. As a result he will not only be hidden and protected but later exalted (‘set up upon a rock’ and lifted up above his enemies). When that happens he will publicly sacrifice (possibly a thank offering, Lev 22:28) at the Tabernacle and sing praises to the Lord.

What a great attitude to have in ‘the time of trouble!’ How do we compare? In adversity do I seek God above all else, longing for his presence more than approval, success or personal comfort? Do I pray that I might, by faith, get a sight of his person and his power? Is worship a feature of my daily life, or is it restricted to Sunday morning only?

This Old Testament ‘one thing’ that David desires in Psalm 27 reminds me of the apostle Paul’s ‘one thing’ in the New Testament: But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Phil 3:13-14 (ESV)

DAVID’S PRAYER FOR THE LORD’S DELIVERANCE. (7-12)

What is happening here? As already mentioned, there is a striking and an abrupt change of tone at v.7. Notice the many references to ‘me’ and ‘my’ in these verses. It seems that David has taken his eye off the Lord and now focuses on himself. The one who has declared that he has nothing to fear is now extremely worried. The person whose only priority is the Lord’s presence now fears his absence. The one who announced his confidence in God is now in distress.

In this David is being honest and realistic. Isn’t it true that amid trials fear and doubt can torment us. We feel abandoned. God can at times seem silent; even believers who are strong in the faith can think this. In v.7 David articulates this struggle: Hear, O LORD, when I cry aloud; be gracious to me and answer me! (ESV). David has spoken about God in the third person, now he talks to him in the second person.

In David’s heart he recalls a command from the Lord for people (‘ye’ in v.8 is plural) to seek his face and so he responds with prayer; bringing his problems and requests to the Lord – hoping, since the Lord has always been his helper (v.9), that even should those nearest and dearest to him let him down the Lord will take him up (v.10).

Expressing his feelings of isolation David in vv.7-12 implores the Lord using a series of imperatives, 5 positive and 5 negative.

  • v.7 hear, have mercy, answer.
  • v.9 hide not, put not, leave me not, forsake me not
  • v.11 teach, lead,
  • v.12 deliver me not

Notice that in v. 11 he commits himself to going God’s way and asks the Lord for guidance (‘teach me’) and asks that he might be led along a level path; one without bumps and obstacles that might cause him to trip and fall, because his enemies are out to get him.

David has already mentioned his enemies in vv.2, 6, and 11. Now in v.12 he provides more details about them. They are cruel and corrupt; they bear false witness against him. This may recall verse 2 where he said that his enemies and his foes came upon him to eat his flesh (slander him). This idea may also be present in the first phrase of v.12 (‘deliver me not over unto the will of mine enemies’). The word ‘will’ may also be translated ‘appetite’ – i.e. Don’t feed me to my enemies.

This prayer in vv.7-12 reminds us that when fear or doubt arises we can bring all our anxieties to God, crying out to him honestly while holding on to his promises.

I’ll just mention in passing that some words which occur in the first part of the psalm appear again in the second, giving a kind of symmetry:

salvation – v.1 and v.9

enemies – v.2, v.6 and v.11 and v.12

heart – v.3, v.8 and v.14

rise – v.3 and v.12

seek – v.4 and v.8

life – v.1, v.4 and v.13

DAVID’S TRUST IN THE LORD’S GOODNESS (13-14)

David is overcome with emotion when, with renewed faith, he expects that he will see the Lord’s goodness deliver him from his problems while he is still alive. In v.13 that emotion is conveyed by means of a figure of speech known as aposiopesis. This is a literary device where a sentence is deliberately left unfinished, leaving the rest implied and thus creating an effect of suspense or strong emotion. David writes: ‘unless I had believed to see the goodness of the LORD in the land of the living…’ That is an unfinished sentence so, for it to make sense, the KJV translators have supplied the words ‘I had fainted’ in italics. In other words when he says: ‘If it were not for the fact that I had faith that I would see the Lord’s goodness while still alive….,’ we must supply the missing thought – something like: ‘I would have utterly despaired’ This is an expression of confidence, but David is so emotional that he can’t quite get it out.

He ends the psalm by encouraging himself, and others, to believe in the goodness of God despite adverse circumstances and to wait on God with patience, trusting him to act at the right time. In v.14 there is repetition for emphasis: ‘wait on the Lord….wait, I say, on the Lord.’

SUMMATION

Psalm 27 takes us on a journey from faith, through fear and doubt, to hope. It encourages us to trust God to be our protector, guide, and refuge. It reminds us that where faith thrives fear has no place. The psalm ends with good advice: ‘Rise above your fears, be strong, take heart and wait with expectancy for the Lord to act on your behalf.’

As you meditate further on this psalm, may it inspire you to enter God’s presence and seek his face daily, to cry out to him in times of need, and wait patiently for his perfect timing.